Թագաւորութիւններ Բ / 2 Samuel - 1 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the LXX. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. i.-iv.), over the Jebusites and Philistines (ch. v.), at the bringing up of the ark (ch. vi. and vii.), over the neighbouring nations that opposed him (ch. viii.-x.); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. xi. and xii.), the troubles themselves from the sin of Amnon (ch. xiii.), the rebellion of Absalom (ch. xiv.-xix.) and of Sheba (ch. xx.), and the plague in Israel for his numbering the people (ch. xxiv.), besides the famine of the Gibeonites, ch. xxi. His son we have (ch. xxii.), and his words and worthies, ch. xxiii. Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

In the close of the foregoing book (with which this is connected as a continuation of the same history) we had Saul's exit; he went down slain to the pit, though we was the terror of the mighty in the land of the living. We are now to look towards the rising sun, and to enquire where David is, and what he is doing. In this chapter we have, I. Tidings brought him to Ziklag of the death of Saul and Jonathan, by an Amalekite, who undertook to give him a particular narrative of it, ver. 1-10. II. David's sorrowful reception of these tidings, ver. 11, 12. III. Justice done upon the messenger, who boasted that he had helped Saul to dispatch himself, ver. 13-16. IV. An elegy which David penned upon this occasion, ver. 17-27. And in all this David's breast appears very happily free from the sparks both of revenge and ambition, and he observes a very suitable demeanour.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Second Book of SamuelOtherwise Called the Second Book of the Kings
As this is a continuation of the preceding history, without any interruption, it can scarcely be called another book. Originally this and the preceding made but one book, and they have been separated without reason or necessity. For a general account of both, see the preface to the first book of Samuel.
It is generally allowed that this book comprehends a period of forty years, from about A.M. 2949 to 2989. See the prefixed chronological account.
It has been divided into three parts: in the first we have an account of the happy commencement of David's reign, 2 Samuel 1-10. In the second, David's unhappy fall, and its miserable consequences, 2 Samuel 11-18. In the third, his restoration to the Divine favor, the re-establishment of his kingdom, and the events which signalized the latter part of his reign, 2 Samuel 19-24.

An Amalekite comes to David, and informs him that the Philistines had routed the Israelites; and that Saul and his sons were slain, Sa2 1:1-4. And pretends that he himself had despatched Saul, finding him ready to fall alive into the hands of the Philistines, and had brought his crown and bracelets to David, Sa2 1:5-10. David and his men mourn for Saul and his sons, Sa2 1:11, Sa2 1:12. He orders the Amalekite, who professed that he had killed Saul, to be slain, Sa2 1:13-16. David's funeral song for Saul and Jonathan, Sa2 1:17-27.
2 Kings (2 Samuel) 1:2
Albert Barnes: Notes on the Bible - 1834
See the Introduction to Samuel in the notes on First Samuel
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 1:1, The Amalekite, who brought tidings of the overthrow, and accused himself of Saul's death, is slain; Sa2 1:17, David laments Saul and Jonathan with a song.
Carl Friedrich Keil and Franz Delitzsch
David's Conduct on Hearing of Saul's Death. His Elegy upon Saul and Jonathan - 2 Samuel 1
David received the intelligence of the defeat of Israel and the death of Saul in the war with the Philistines from an Amalekite, who boasted of having slain Saul and handed over to David the crown and armlet of the fallen king, but whom David punished with death for the supposed murder of the anointed of God (vv. 1-16). David mourned for the death of Saul and Jonathan, and poured out his grief in an elegiac ode (2Kings 1:17-27). This account is closely connected with the concluding chapters of the first book of Samuel.
Geneva 1599
Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;
The Argument - This book and the former are called Samuel, because they contain the conception, birth and the whole course of his life, and also the lives and acts of two kings, that is, of Saul and David, whom he anointed and consecrated kings by the ordinance of God. The first book contains those things which God brought to pass among this people under the government of Samuel and Saul. This second book declares the noble acts of David, after the death of Saul when he began to reign, to the end of his kingdom, and how it was expanded by him. It also contains the great troubles and dangers he sustained both within his house and without, the horrible and dangerous insurrections, uproars, and treasons wrought against him, partly by false counsellors, feigned friends and flatterers and partly by his own children and people. By God's assistance he overcame all difficulties, and enjoyed his kingdom in rest and peace. In the person of David the scripture sets forth Christ Jesus the chief king, who came from David according to the flesh, and was persecuted on every side with outward and inward enemies, as well in his own person, as in his members, but at length he overcomes all his enemies, and gives his Church victory against all power both spiritual and temporal; and so reigns with them, king for ever.
John Gill
INTRODUCTION TO SECOND SAMUEL 1
This chapter contains an account of the death of Saul and Jonathan, as related to David by an Amalekite, 2Kings 1:1; of the sorrow he and his men were filled with at the news of it, 2Kings 1:11; of his order to put to death the messenger that brought the tidings, for his concern in the death of Saul, according to his own testimony, 2Kings 1:13; and of a lamentation composed by David on this occasion, 2Kings 1:17.
John Wesley
Ziklag - Which though burnt, yet was not so consumed by the fire, that David and his men could not lodge in it.
Robert Jamieson, A. R. Fausset and David Brown
AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
David had abode two days in Ziklag--Though greatly reduced by the Amalekite incendiaries, that town was not so completely sacked and destroyed, but David and his six hundred followers, with their families, could still find some accommodation.
1:11:1: Եւ եղեւ յետ մահուանն Սաւուղայ, եւ Դաւիթ դարձա՛ւ ՚ի հարկանելոյ զԱմաղեկ. եւ նստաւ Դաւիթ ՚ի Սիկելակ աւուրս երկուս։
1 Սաւուղի մահուանից եւ ամաղէկացիներին կոտորելուց յետոյ Դաւիթը վերադարձաւ եւ երկու օր մնաց Սիկեղակում:
1 Սաւուղին մեռնելէն ետքը, երբ Դաւիթ Ամաղեկացիները զարնելէն դարձեր էր ու երկու օր Սիկելակի մէջ նստեր էր,
Եւ եղեւ յետ մահուանն Սաւուղայ, եւ Դաւիթ դարձաւ ի հարկանելոյ զԱմաղեկ, եւ նստաւ Դաւիթ ի Սիկեղակ աւուրս երկուս:

1:1: Եւ եղեւ յետ մահուանն Սաւուղայ, եւ Դաւիթ դարձա՛ւ ՚ի հարկանելոյ զԱմաղեկ. եւ նստաւ Դաւիթ ՚ի Սիկելակ աւուրս երկուս։
1 Սաւուղի մահուանից եւ ամաղէկացիներին կոտորելուց յետոյ Դաւիթը վերադարձաւ եւ երկու օր մնաց Սիկեղակում:
1 Սաւուղին մեռնելէն ետքը, երբ Դաւիթ Ամաղեկացիները զարնելէն դարձեր էր ու երկու օր Սիկելակի մէջ նստեր էր,
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1:11:1 По смерти Саула, когда Давид возвратился от поражения Амаликитян и пробыл в Секелаге два дня,
1:1 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὸ ο the ἀποθανεῖν αποθνησκω die Σαουλ σαουλ Saoul; Saul καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἀνέστρεψεν αναστρεφω overturn; turn up / back τύπτων τυπτω strike; beat τὸν ο the Αμαληκ αμαληκ and; even ἐκάθισεν καθιζω sit down; seat Δαυιδ δαβιδ Dabid; Thavith ἐν εν in Σεκελακ σεκελακ day δύο δυο two
1:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after מֹ֣ות mˈôṯ מָוֶת death שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and דָוִ֣ד ḏāwˈiḏ דָּוִד David שָׁ֔ב šˈāv שׁוב return מֵ mē מִן from הַכֹּ֖ות hakkˌôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek וַ wa וְ and יֵּ֧שֶׁב yyˈēšev ישׁב sit דָּוִ֛ד dāwˈiḏ דָּוִד David בְּ bᵊ בְּ in צִקְלָ֖ג ṣiqlˌāḡ צִקְלַג Ziklag יָמִ֥ים yāmˌîm יֹום day שְׁנָֽיִם׃ šᵊnˈāyim שְׁנַיִם two
1:1. factum est autem postquam mortuus est Saul ut David reverteretur a caede Amalech et maneret in Siceleg dies duosNow it came to pass, after Saul was dead, that David returned from the slaughter of the Amalecites, and abode two days in Siceleg.
1. And it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;
1:1. Now it happened that, after Saul died, David returned from the slaughter of Amalek, and he remained for two days at Ziklag.
Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag:

1:1 По смерти Саула, когда Давид возвратился от поражения Амаликитян и пробыл в Секелаге два дня,
1:1
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὸ ο the
ἀποθανεῖν αποθνησκω die
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἀνέστρεψεν αναστρεφω overturn; turn up / back
τύπτων τυπτω strike; beat
τὸν ο the
Αμαληκ αμαληκ and; even
ἐκάθισεν καθιζω sit down; seat
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
Σεκελακ σεκελακ day
δύο δυο two
1:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
מֹ֣ות mˈôṯ מָוֶת death
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וְ wᵊ וְ and
דָוִ֣ד ḏāwˈiḏ דָּוִד David
שָׁ֔ב šˈāv שׁוב return
מֵ mē מִן from
הַכֹּ֖ות hakkˌôṯ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
וַ wa וְ and
יֵּ֧שֶׁב yyˈēšev ישׁב sit
דָּוִ֛ד dāwˈiḏ דָּוִד David
בְּ bᵊ בְּ in
צִקְלָ֖ג ṣiqlˌāḡ צִקְלַג Ziklag
יָמִ֥ים yāmˌîm יֹום day
שְׁנָֽיִם׃ šᵊnˈāyim שְׁנַיִם two
1:1. factum est autem postquam mortuus est Saul ut David reverteretur a caede Amalech et maneret in Siceleg dies duos
Now it came to pass, after Saul was dead, that David returned from the slaughter of the Amalecites, and abode two days in Siceleg.
1. And it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;
1:1. Now it happened that, after Saul died, David returned from the slaughter of Amalek, and he remained for two days at Ziklag.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: См. 1: Цар. XXX.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Concern at Saul's Fate. B. C. 1055.

1 Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag; 2 It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance. 3 And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped. 4 And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also. 5 And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead? 6 And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him. 7 And when he looked behind him, he saw me, and called unto me. And I answered, Here am I. 8 And he said unto me, Who art thou? And I answered him, I am an Amalekite. 9 He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me. 10 So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord.
Here is, I. David settling again in Ziklag, his own city, after he had rescued his family and friends out of the hands of the Amalekites (v. 1): He abode in Ziklag. Thence he was now sending presents to his friends (1 Sam. xxx. 26), and there he was ready to receive those that came into his interests; not men in distress and debt, as his first followers were, but persons of quality in their country, mighty men, men of war, and captains of thousands (as we find, 1 Chron. xii. 1, 8, 20); such came day by day to him, God stirring up their hearts to do so, till he had a great host, like the host of God, as it is said, 1 Chron. xii. 22. The secret springs of revolutions are unaccountable, and must be resolved into that Providence which turns all hearts as the rivers of water.
Albert Barnes: Notes on the Bible - 1834
1:1: Now it came to pass ... - There is no break whatever between the two books of Samuel, the division being purely artificial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: when David: Sa1 30:17-26
Ziklag: Sa1 27:6
Carl Friedrich Keil and Franz Delitzsch

David receives the news of Saul's death. - 2Kings 1:1-4. After the death of Saul, and David's return to Ziklag from his campaign against the Amalekites, there came a man to David on the third day, with his clothes torn and earth strewed upon his head (as a sign of deep mourning: see at 1Kings 4:12), who informed him of the flight and overthrow of the Israelitish army, and the death of Saul and Jonathan.
2Kings 1:1-3
2Kings 1:1 may be regarded as the protasis to 2Kings 1:2, so far as the contents are concerned, although formally it is rounded off, and ויּשׁב forms the apodosis to ויהי: "It came to pass after the death of Saul, David had returned from the slaughter of the Amalekites (1 Samuel 30:1-26), that David remained at Ziklag two days. And it came to pass on the third day," etc. Both of these notices of the time refer to the day, on which David returned to Ziklag from the pursuit and defeat of the Amalekites. Whether the battle at Gilboa, in which Saul fell, occurred before or after the return of David, it is impossible to determine. All that follows from the juxtaposition of the two events in 2Kings 1:1, is that they were nearly contemporaneous. The man "came from the army from with Saul," and therefore appears to have kept near to Saul during the battle.
2Kings 1:4
David's inquiry, "How did the thing happen?" refers to the statement made by the messenger, that he had escaped from the army of Israel. In the answer, אשׁר serves, like כּי in other passages, merely to introduce the words that follow, like our namely (vid., Ewald, 338, b.). "The people fled from the fight; and not only have many of the people fallen, but Saul and Jonathan his son are also dead." וגם ... וגם: not only ... but also.
2Kings 1:5-10
To David's further inquiry how he knew this, the young man replied (2Kings 1:6-10), "I happened to come (נקרא = נקרה) up to the mountains of Gilboa, and saw Saul leaning upon his spear; then the chariots (the war-chariots for the charioteers) and riders were pressing upon him, and he turned round and saw me, ... and asked me, Who art thou? and I said, An Amalekite; and he said to me, Come hither to me, and slay me, for the cramp (שׁבץ according to the Rabbins) hath seized me (sc., so that I cannot defend myself, and must fall into the hands of the Philistines); for my soul (my life) is still whole in me. Then I went to him, and slew him, because I knew that after his fall he would not live; and took the crown upon his head, and the bracelet upon his arm, and brought them to my lord" (David). "After his fall" does not mean "after he had fallen upon his sword or spear" (Clericus), for this is neither implied in נפלו nor in על־חניתו נשׁען ("supported, i.e., leaning upon his spear"), nor are we at liberty to transfer it from 1Kings 31:4 into this passage; but "after his defeat," i.e., so that he would not survive this calamity. This statement is at variance with the account of the death of Saul in 1Kings 31:3.; and even apart from this it has an air of improbability, or rather of untruth in it, particularly in the assertion that Saul was leaning upon his spear when the chariots and horsemen of the enemy came upon him, without having either an armour-bearer or any other Israelitish soldier by his side, so that he had to turn to an Amalekite who accidentally came by, and to ask him to inflict the fatal wound. The Amalekite invented this, in the hope of thereby obtaining the better recompense from David. The only part of his statement which is certainly true, is that he found the king lying dead upon the field of battle, and took off the crown and armlet; since he brought these to David. But it is by no means certain whether he was present when Saul expired, or merely found him after he was dead.
2Kings 1:11-12
This information, the substance of which was placed beyond all doubt by the king's jewels that were brought, filled David with the deepest sorrow. As a sign of his pain he rent his clothes; and all the men with him did the same, and mourned with weeping and fasting until the evening "for Saul and for Jonathan his son, for the people of Jehovah, and for the house of Israel, because they had fallen by the sword" (i.e., in battle). "The people of Jehovah" and the "house or people of Israel" are distinguished from one another, according to the twofold attitude of Israel, which furnished a double ground for mourning. Those who had fallen were first of all members of the people of Jehovah, and secondly, fellow-countrymen. "They were therefore associated with them, both according to the flesh and according to the spirit, and for that reason they mourned the more" (Seb. Schmidt). "The only deep mourning for Saul, with the exception of that of the Jabeshites (1Kings 31:11), proceeded from the man whom he had hated and persecuted for so many years even to the time of his death; just as David's successor wept over the fall of Jerusalem, even when it was about to destroy Himself" (O. v. Gerlach).
2Kings 1:13
David then asked the bringer of the news for further information concerning his own descent, and received the reply that he was the son of an Amalekite stranger, i.e., of an Amalekite who had emigrated to Israel.
2Kings 1:14-16
David then reproached him for what he had done: "How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed?" and commanded one of his attendants to slay him (2Kings 1:15.), passing sentence of death in these words: "Thy blood come upon thy head (cf. Lev 20:9; Josh 2:1;(1); for thy mouth hath testified against thee, saying, I have slain the Lord's anointed."
(Note: "Thy mouth hath testified against thee, and out of it thou art judged (Lk 19:22), whether thou hast done it or not. If thou hast done it, thou receivest the just reward of thy deeds. If thou hast not done it, then throw the blame upon thine own lying testimony, and be content with the wages of a wicked flatterer; for, according to thine own confession, thou art the murderer of a king, and that is quite enough to betray thine evil heart. David could see plainly enough that the man was no murderer: he would show by his example that flatterers who boast of such sins as these should get no hearing from their superiors." - Berleb. Bible.)
David regarded the statement of the Amalekite as a sufficient ground for condemnation, without investigating the truth any further; though it was most probably untrue, as he could see through his design of securing a great reward as due to him for performing such a deed (vid., 2Kings 4:10), and looked upon a man who could attribute such an act to himself from mere avarice as perfectly capable of committing it. Moreover, the king's jewels, which he had brought, furnished a practical proof that Saul had really been put to death. This punishment was by no means so severe as to render it necessary to "estimate its morality according to the times," or to defend it merely from the standpoint of political prudence, on the ground that as David was the successor of Saul, and had been pursued by him as his rival with constant suspicion and hatred, he ought not to leave the murder of the king unpunished, if only because the people, or at any rate his own opponents among the people, would accuse him of complicity in the murder of the king, if not of actually instigating the murderer. David would never have allowed such considerations as these to lead him into unjust severity. And his conduct requires no such half vindication. Even on the supposition that Saul had asked the Amalekite to give him his death-thrust, as he said he had, it was a crime deserving of punishment to fulfil this request, the more especially as nothing is said about any such mortal wounding of Saul as rendered his escape or recovery impossible, so that it could be said that it would have been cruel under such circumstances to refuse his request to be put to death. If Saul's life was still "full in him," as the Amalekite stated, his position was not so desperate as to render it inevitable that he should fall into the hands of the Philistines. Moreover, the supposition was a very natural one, that he had slain the king for the sake of a reward. But slaying the king, the anointed of the Lord, was in itself a crime that deserved to be punished with death. What David might more than once have done, but had refrained from doing from holy reverence for the sanctified person of the king, this foreigner, a man belonging to the nation of the Amalekites, Israel's greatest foes, had actually done for the sake of gain, or at any rate pretended to have done. Such a crime must be punished with death, and that by David who had been chosen by God and anointed as Saul's successor, and whom the Amalekite himself acknowledge in that capacity, since otherwise he would not have brought him the news together with the royal diadem.
John Gill
Now it came to pass after the death of Saul,.... The third day after, as appears from the next verse:
when David was returned from the slaughter of the Amalekites; as related in 1Kings 30:17,
and David had abode two days in Ziklag; which, though fired by the Amalekites, was not utterly consumed, but there was still some convenience for the lodging of David and his men; within this time he sent his presents to several places in the tribe of Judah, of which mention is made in the chapter before quoted, and at the same time it was that so many mighty men came to him from several tribes spoken of in 1Chron 12:1.
1:21:2: Եւ եղեւ յետ աւուրն երկրորդի, եւ ահա ա՛յր եհաս ՚ի բանակէ զօրուն Սաւուղայ, եւ հանդերձք իւր պատառեալք, եւ հո՛ղ զգլխով իւրով. եւ եղեւ ՚ի մտանել նորա առ Դաւիթ. անկա՛ւ յերկիր եւ երկի՛ր եպագ նմա[3155]։ [3155] Ոմանք. Այր եհաս ՚ի բանակէն Սաւուղայ։
2 Երրորդ օրը Սաւուղի բանակատեղիից մարդ եկաւ, որի հագուստները պատառոտուած էին, իսկ գլխին հող էր ածուած: Երբ նա Դաւթի մօտ մտաւ, գետին ընկաւ ու խոնարհուեց նրա առաջ:
2 Երրորդ օրը բանակէն՝ Սաւուղին քովէն՝ մէկը եկաւ, որուն հանդերձները պատռուած էին ու գլխուն վրայ հող կար։ Անիկա Դաւիթին քով գալով՝ գետինը ինկաւ ու երկրպագութիւն ըրաւ։
Եւ եղեւ [1]յետ աւուրն երկրորդի``, եւ ահա այր եհաս ի բանակէ զօրուն Սաւուղայ, եւ հանդերձք իւր պատառեալք, եւ հող զգլխով իւրով. եւ եղեւ ի մտանել նորա առ Դաւիթ, անկաւ յերկիր եւ երկիր եպագ նմա:

1:2: Եւ եղեւ յետ աւուրն երկրորդի, եւ ահա ա՛յր եհաս ՚ի բանակէ զօրուն Սաւուղայ, եւ հանդերձք իւր պատառեալք, եւ հո՛ղ զգլխով իւրով. եւ եղեւ ՚ի մտանել նորա առ Դաւիթ. անկա՛ւ յերկիր եւ երկի՛ր եպագ նմա[3155]։
[3155] Ոմանք. Այր եհաս ՚ի բանակէն Սաւուղայ։
2 Երրորդ օրը Սաւուղի բանակատեղիից մարդ եկաւ, որի հագուստները պատառոտուած էին, իսկ գլխին հող էր ածուած: Երբ նա Դաւթի մօտ մտաւ, գետին ընկաւ ու խոնարհուեց նրա առաջ:
2 Երրորդ օրը բանակէն՝ Սաւուղին քովէն՝ մէկը եկաւ, որուն հանդերձները պատռուած էին ու գլխուն վրայ հող կար։ Անիկա Դաւիթին քով գալով՝ գետինը ինկաւ ու երկրպագութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 вот, на третий день приходит человек из стана Саулова; одежда на нем разодрана и прах на голове его. Придя к Давиду, он пал на землю и поклонился [ему].
1:2 καὶ και and; even ἐγενήθη γινομαι happen; become τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband ἦλθεν ερχομαι come; go ἐκ εκ from; out of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population Σαουλ σαουλ Saoul; Saul καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him διερρωγότα διαρρηγνυμι rend; tear καὶ και and; even γῆ γη earth; land ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the εἰσελθεῖν εισερχομαι enter; go in αὐτὸν αυτος he; him πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔπεσεν πιπτω fall ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him
1:2 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third וְ wᵊ וְ and הִנֵּה֩ hinnˌē הִנֵּה behold אִ֨ישׁ ʔˌîš אִישׁ man בָּ֤א bˈā בוא come מִן־ min- מִן from הַֽ hˈa הַ the מַּחֲנֶה֙ mmaḥᵃnˌeh מַחֲנֶה camp מֵ mē מִן from עִ֣ם ʕˈim עִם with שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וּ û וְ and בְגָדָ֣יו vᵊḡāḏˈāʸw בֶּגֶד garment קְרֻעִ֔ים qᵊruʕˈîm קרע tear וַ wa וְ and אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil עַל־ ʕal- עַל upon רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וַ wa וְ and יְהִי֙ yᵊhˌî היה be בְּ bᵊ בְּ in בֹאֹ֣ו vōʔˈô בוא come אֶל־ ʔel- אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּפֹּ֥ל yyippˌōl נפל fall אַ֖רְצָה ʔˌarṣā אֶרֶץ earth וַ wa וְ and יִּשְׁתָּֽחוּ׃ yyištˈāḥû חוה bow down
1:2. in die autem tertia apparuit homo veniens de castris Saul veste conscissa et pulvere aspersus caput et ut venit ad David cecidit super faciem suam et adoravitAnd on the third day, there appeared a man who came out of Saul's camp, with his garments rent, and dust strewed on his head: and when h came to David, he fell upon his face, and adored.
2. it came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.
1:2. Then, on the third day, a man appeared, arriving from the camp of Saul, with his garments torn and dust sprinkled on his head. And when he came to David, he fell on his face, and he reverenced.
It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and [so] it was, when he came to David, that he fell to the earth, and did obeisance:

1:2 вот, на третий день приходит человек из стана Саулова; одежда на нем разодрана и прах на голове его. Придя к Давиду, он пал на землю и поклонился [ему].
1:2
καὶ και and; even
ἐγενήθη γινομαι happen; become
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀνὴρ ανηρ man; husband
ἦλθεν ερχομαι come; go
ἐκ εκ from; out of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
διερρωγότα διαρρηγνυμι rend; tear
καὶ και and; even
γῆ γη earth; land
ἐπὶ επι in; on
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
εἰσελθεῖν εισερχομαι enter; go in
αὐτὸν αυτος he; him
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
προσεκύνησεν προσκυνεω worship
αὐτῷ αυτος he; him
1:2
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֗י ššᵊlîšˈî שְׁלִישִׁי third
וְ wᵊ וְ and
הִנֵּה֩ hinnˌē הִנֵּה behold
אִ֨ישׁ ʔˌîš אִישׁ man
בָּ֤א bˈā בוא come
מִן־ min- מִן from
הַֽ hˈa הַ the
מַּחֲנֶה֙ mmaḥᵃnˌeh מַחֲנֶה camp
מֵ mē מִן from
עִ֣ם ʕˈim עִם with
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וּ û וְ and
בְגָדָ֣יו vᵊḡāḏˈāʸw בֶּגֶד garment
קְרֻעִ֔ים qᵊruʕˈîm קרע tear
וַ wa וְ and
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
עַל־ ʕal- עַל upon
רֹאשֹׁ֑ו rōšˈô רֹאשׁ head
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
בְּ bᵊ בְּ in
בֹאֹ֣ו vōʔˈô בוא come
אֶל־ ʔel- אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יִּפֹּ֥ל yyippˌōl נפל fall
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
וַ wa וְ and
יִּשְׁתָּֽחוּ׃ yyištˈāḥû חוה bow down
1:2. in die autem tertia apparuit homo veniens de castris Saul veste conscissa et pulvere aspersus caput et ut venit ad David cecidit super faciem suam et adoravit
And on the third day, there appeared a man who came out of Saul's camp, with his garments rent, and dust strewed on his head: and when h came to David, he fell upon his face, and adored.
2. it came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.
1:2. Then, on the third day, a man appeared, arriving from the camp of Saul, with his garments torn and dust sprinkled on his head. And when he came to David, he fell on his face, and he reverenced.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: A man came out of the camp - The whole account which this young man gives is a fabrication: in many of the particulars it is grossly self-contradictory. There is no fact in the case but the bringing of the crown, or diadem, and bracelets of Saul; which, as he appears to have been a plunderer of the slain, he found on the field of battle; and he brought them to David, and told the lie of having despatched Saul, merely to ingratiate himself with David.
2 Kings (2 Samuel) 1:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Sa1 4:12
the third: Gen 22:4; Est 4:16, Est 5:1; Hos 6:2; Mat 12:40, Mat 16:21
a man: Sa2 4:10
clothes: Gen 37:29, Gen 37:34; Jos 7:6; Sa1 4:12, Sa1 4:16; Joe 2:13
and earth: Sa2 15:32
he fell: Sa2 14:4; Gen 37:7-10, Gen 43:28; Sa1 20:41, Sa1 25:23; Psa 66:3; Rev 3:9
Geneva 1599
It came even to pass on the third day, that, behold, a man came out of the camp from Saul with (a) his clothes rent, and earth upon his head: and [so] it was, when he came to David, that he fell to the earth, and did obeisance.
(a) Seeming to lament the overthrow of the people of Israel.
John Gill
It came to pass on the third day,.... After the battle was fought, in which Saul was slain:
that, behold, a man came out of the camp from Saul; that is, from them who were in the camp with Saul, for he was dead. Some say (d) this was Doeg the Edomite, which is not likely that he should come with such tidings to David; besides, if he was Saul's armourbearer, as others say, see 1Kings 31:4; he died with Saul; nor his son, as others (e), which is not at all probable, though his being an Edomite is no objection, since the Amalekites were of the race of Edom:
with his clothes rent, and earth upon his head: in token of mourning, and was the bringer of bad tidings, see 1Kings 4:12,
and so it was, when he came to David, that he fell to the earth, and did obeisance; as being the rising sun, Saul's successor, and now king.
(d) Pesikta in Jarchi in loc. (e) Tanchuma in Yalkut in loc. Hieron. Trad. Heb. in 2 lib. Reg. fol. 77. C.
John Wesley
Third day - From David's return to Ziklag. With his clothes rent, &c. - As a mourner.
Robert Jamieson, A. R. Fausset and David Brown
a man came out of the camp from Saul--As the narrative of Saul's death, given in the last chapter, is inspired, it must be considered the true account, and the Amalekite's story a fiction of his own, invented to ingratiate himself with David, the presumptive successor to the throne. David's question, "How went the matter?" evinces the deep interest he took in the war, an interest that sprang from feelings of high and generous patriotism, not from views of ambition. The Amalekite, however, judging him to be actuated by a selfish principle, fabricated a story improbable and inconsistent, which he thought would procure him a reward. Having probably witnessed the suicidal act of Saul, he thought of turning it to his own account, and suffered the penalty of his grievously mistaken calculation (compare 2Kings 1:9 with 1Kings 31:4-5).
1:31:3: Եւ ասէ ցնա Դաւիթ. Ուստի՞ գաս դու։ Եւ ասէ ցնա ՚ի բանակէ՛ն Իսրայէլի զերծեալ եմ ես։
3 Դաւիթը հարցրեց նրան. «Որտեղի՞ց ես գալիս»: Նա պատասխանեց. «Փախել եմ Իսրայէլի բանակատեղիից»:
3 Դաւիթ ըսաւ անոր. «Ուրկէ՞ կու գաս»։ Անիկա ըսաւ անոր. «Ես Իսրայէլի բանակէն փախայ»։
Եւ ասէ ցնա Դաւիթ. Ուստի՞ գաս դու: Եւ ասէ ցնա. Ի բանակէն Իսրայելի զերծեալ եմ ես:

1:3: Եւ ասէ ցնա Դաւիթ. Ուստի՞ գաս դու։ Եւ ասէ ցնա ՚ի բանակէ՛ն Իսրայէլի զերծեալ եմ ես։
3 Դաւիթը հարցրեց նրան. «Որտեղի՞ց ես գալիս»: Նա պատասխանեց. «Փախել եմ Իսրայէլի բանակատեղիից»:
3 Դաւիթ ըսաւ անոր. «Ուրկէ՞ կու գաս»։ Անիկա ըսաւ անոր. «Ես Իսրայէլի բանակէն փախայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 И сказал ему Давид: откуда ты пришел? И сказал тот: я убежал из стана Израильского.
1:3 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Δαυιδ δαβιδ Dabid; Thavith πόθεν ποθεν from where; how can be σὺ συ you παραγίνῃ παραγινομαι happen by; come by / to / along καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἐκ εκ from; out of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel ἐγὼ εγω I διασέσῳσμαι διασωζω thoroughly save; bring safely through
1:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to דָּוִ֔ד dāwˈiḏ דָּוִד David אֵ֥י ʔˌê אֵי where מִ mi מִן from זֶּ֖ה zzˌeh זֶה this תָּבֹ֑וא tāvˈô בוא come וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to מִ mi מִן from מַּחֲנֵ֥ה mmaḥᵃnˌē מַחֲנֶה camp יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נִמְלָֽטְתִּי׃ nimlˈāṭᵊttî מלט escape
1:3. dixitque ad eum David unde venis qui ait ad eum de castris Israhel fugiAnd David said to him: From whence comest thou? And he said to him: I am fled out of the camp of Israel.
3. And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped.
1:3. And David said to him, “Where have you come from?” And he said to him, “I have fled from the camp of Israel.”
And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped:

1:3 И сказал ему Давид: откуда ты пришел? И сказал тот: я убежал из стана Израильского.
1:3
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Δαυιδ δαβιδ Dabid; Thavith
πόθεν ποθεν from where; how can be
σὺ συ you
παραγίνῃ παραγινομαι happen by; come by / to / along
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
ἐκ εκ from; out of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
Ισραηλ ισραηλ.1 Israel
ἐγὼ εγω I
διασέσῳσμαι διασωζω thoroughly save; bring safely through
1:3
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
דָּוִ֔ד dāwˈiḏ דָּוִד David
אֵ֥י ʔˌê אֵי where
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
תָּבֹ֑וא tāvˈô בוא come
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
מִ mi מִן from
מַּחֲנֵ֥ה mmaḥᵃnˌē מַחֲנֶה camp
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נִמְלָֽטְתִּי׃ nimlˈāṭᵊttî מלט escape
1:3. dixitque ad eum David unde venis qui ait ad eum de castris Israhel fugi
And David said to him: From whence comest thou? And he said to him: I am fled out of the camp of Israel.
3. And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped.
1:3. And David said to him, “Where have you come from?” And he said to him, “I have fled from the camp of Israel.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: From: Kg2 5:25
am I: Job 1:15-19
John Gill
And David said unto him, from whence comest thou?.... It is very likely by his appearance and circumstances he suspected from whence he came:
and he said unto him, out of the camp of Israel am I escaped; which plainly suggested that that was in danger, confusion, and distress.
1:41:4: Եւ ասէ ցնա Դաւիթ. Զի՞նչ զրո՛յց է պատմեա՛ ինձ։ Եւ ասէ. Փախեաւ ժողովուրդն ՚ի պատերազմէն, եւ անկա՛ն բազումք ՚ի ժողովրդենէն եւ մեռան. եւ Սաւուղ եւ Յովնաթան մեռան։
4 Դաւիթն ասաց նրան. «Ի՞նչ է պատահել, պատմի՛ր ինձ»: Մարդն ասաց. «Ժողովուրդը պատերազմի դաշտից փախաւ, շատերը վիրաւոր ընկան ու մեռան: Մեռան նաեւ Սաւուղն ու Յովնաթանը»:
4 Դաւիթ ըսաւ անոր. «Բանը ի՞նչպէս եղաւ, պատմէ՛ ինծի»։ Անիկա ըսաւ. «Ժողովուրդը պատերազմէն փախաւ ու ժողովուրդէն շատ մարդիկ ինկան մեռան»։
Եւ ասէ ցնա Դաւիթ. Զի՞նչ զրոյց է, պատմեա ինձ: Եւ ասէ. Փախեաւ ժողովուրդն ի պատերազմէն, եւ անկան բազումք ի ժողովրդենէն եւ մեռան. եւ Սաւուղ եւ Յովնաթան[2] մեռան:

1:4: Եւ ասէ ցնա Դաւիթ. Զի՞նչ զրո՛յց է պատմեա՛ ինձ։ Եւ ասէ. Փախեաւ ժողովուրդն ՚ի պատերազմէն, եւ անկա՛ն բազումք ՚ի ժողովրդենէն եւ մեռան. եւ Սաւուղ եւ Յովնաթան մեռան։
4 Դաւիթն ասաց նրան. «Ի՞նչ է պատահել, պատմի՛ր ինձ»: Մարդն ասաց. «Ժողովուրդը պատերազմի դաշտից փախաւ, շատերը վիրաւոր ընկան ու մեռան: Մեռան նաեւ Սաւուղն ու Յովնաթանը»:
4 Դաւիթ ըսաւ անոր. «Բանը ի՞նչպէս եղաւ, պատմէ՛ ինծի»։ Անիկա ըսաւ. «Ժողովուրդը պատերազմէն փախաւ ու ժողովուրդէն շատ մարդիկ ինկան մեռան»։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 И сказал ему Давид: что произошло? расскажи мне. И тот сказал: народ побежал со сражения, и множество из народа пало и умерло, и умерли и Саул и сын его Ионафан.
1:4 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Δαυιδ δαβιδ Dabid; Thavith τίς τις.1 who?; what? ὁ ο the λόγος λογος word; log οὗτος ουτος this; he ἀπάγγειλόν απαγγελλω report μοι μοι me καὶ και and; even εἶπεν επω say; speak ὅτι οτι since; that ἔφυγεν φευγω flee ὁ ο the λαὸς λαος populace; population ἐκ εκ from; out of τοῦ ο the πολέμου πολεμος battle καὶ και and; even πεπτώκασι πιπτω fall πολλοὶ πολυς much; many ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἀπέθανον αποθνησκω die καὶ και and; even ἀπέθανεν αποθνησκω die καὶ και and; even Σαουλ σαουλ Saoul; Saul καὶ και and; even Ιωναθαν ιωναθαν the υἱὸς υιος son αὐτοῦ αυτος he; him ἀπέθανεν αποθνησκω die
1:4 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֥יו ʔēlˌāʸw אֶל to דָּוִ֛ד dāwˈiḏ דָּוִד David מֶה־ meh- מָה what הָיָ֥ה hāyˌā היה be הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַגֶּד־ haggeḏ- נגד report נָ֣א nˈā נָא yeah לִ֑י lˈî לְ to וַ֠ wa וְ and יֹּאמֶר yyōmˌer אמר say אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָ֨ס nˌās נוס flee הָ hā הַ the עָ֜ם ʕˈām עַם people מִן־ min- מִן from הַ ha הַ the מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and גַם־ ḡam- גַּם even הַרְבֵּ֞ה harbˈē רבה be many נָפַ֤ל nāfˈal נפל fall מִן־ min- מִן from הָ hā הַ the עָם֙ ʕˌām עַם people וַ wa וְ and יָּמֻ֔תוּ yyāmˈuṯû מות die וְ wᵊ וְ and גַ֗ם ḡˈam גַּם even שָׁא֛וּל šāʔˈûl שָׁאוּל Saul וִ wi וְ and יהֹונָתָ֥ן yhônāṯˌān יְהֹונָתָן Jehonathan בְּנֹ֖ו bᵊnˌô בֵּן son מֵֽתוּ׃ mˈēṯû מות die
1:4. et dixit ad eum David quod est verbum quod factum est indica mihi qui ait fugit populus e proelio et multi corruentes e populo mortui sunt sed et Saul et Ionathan filius eius interieruntAnd David said unto him: What is the matter that is come to pass? tell me: He said: The people are fled from the battle, and many of the people are fallen and dead: moreover Saul and Jonathan his son are slain.
4. And David said unto him, How went the matter? I pray thee, tell me. And he answered, The people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also.
1:4. And David said to him: “What is the word that has happened? Reveal it to me.” And he said: “The people have fled from the battle, and many of the people have fallen and died. Moreover, Saul and his son Jonathan have passed away.”
And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also:

1:4 И сказал ему Давид: что произошло? расскажи мне. И тот сказал: народ побежал со сражения, и множество из народа пало и умерло, и умерли и Саул и сын его Ионафан.
1:4
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Δαυιδ δαβιδ Dabid; Thavith
τίς τις.1 who?; what?
ὁ ο the
λόγος λογος word; log
οὗτος ουτος this; he
ἀπάγγειλόν απαγγελλω report
μοι μοι me
καὶ και and; even
εἶπεν επω say; speak
ὅτι οτι since; that
ἔφυγεν φευγω flee
ὁ ο the
λαὸς λαος populace; population
ἐκ εκ from; out of
τοῦ ο the
πολέμου πολεμος battle
καὶ και and; even
πεπτώκασι πιπτω fall
πολλοὶ πολυς much; many
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἀπέθανον αποθνησκω die
καὶ και and; even
ἀπέθανεν αποθνησκω die
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
Ιωναθαν ιωναθαν the
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀπέθανεν αποθνησκω die
1:4
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֥יו ʔēlˌāʸw אֶל to
דָּוִ֛ד dāwˈiḏ דָּוִד David
מֶה־ meh- מָה what
הָיָ֥ה hāyˌā היה be
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַגֶּד־ haggeḏ- נגד report
נָ֣א nˈā נָא yeah
לִ֑י lˈî לְ to
וַ֠ wa וְ and
יֹּאמֶר yyōmˌer אמר say
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָ֨ס nˌās נוס flee
הָ hā הַ the
עָ֜ם ʕˈām עַם people
מִן־ min- מִן from
הַ ha הַ the
מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
הַרְבֵּ֞ה harbˈē רבה be many
נָפַ֤ל nāfˈal נפל fall
מִן־ min- מִן from
הָ hā הַ the
עָם֙ ʕˌām עַם people
וַ wa וְ and
יָּמֻ֔תוּ yyāmˈuṯû מות die
וְ wᵊ וְ and
גַ֗ם ḡˈam גַּם even
שָׁא֛וּל šāʔˈûl שָׁאוּל Saul
וִ wi וְ and
יהֹונָתָ֥ן yhônāṯˌān יְהֹונָתָן Jehonathan
בְּנֹ֖ו bᵊnˌô בֵּן son
מֵֽתוּ׃ mˈēṯû מות die
1:4. et dixit ad eum David quod est verbum quod factum est indica mihi qui ait fugit populus e proelio et multi corruentes e populo mortui sunt sed et Saul et Ionathan filius eius interierunt
And David said unto him: What is the matter that is come to pass? tell me: He said: The people are fled from the battle, and many of the people are fallen and dead: moreover Saul and Jonathan his son are slain.
4. And David said unto him, How went the matter? I pray thee, tell me. And he answered, The people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also.
1:4. And David said to him: “What is the word that has happened? Reveal it to me.” And he said: “The people have fled from the battle, and many of the people have fallen and died. Moreover, Saul and his son Jonathan have passed away.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: См. 1: Цар. XXXI.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: How went: Heb. What was, etc. Sa1 4:16 *marg.
the people: Sa1 31:1-6; Ch1 10:1-6
John Gill
And David said unto him, how went the matter? I pray thee, tell me,.... That is, how went the battle? on which side the victory?
and he answered, that the people are fled from the battle; meaning the people of Israel, they had given way, and turned their backs upon their enemies, and were fled:
and many of the people also are fallen and dead; fell by the sword in the pursuit of them, and were not only wounded, but were slain, and these great numbers of them:
and Saul and Jonathan his son are dead also; which are mentioned last, because they fell some of the last; and this part of the account is reserved by the messenger to the last, because it was the article of the greatest importance; the death of these two persons, the one the enemy, and the other the friend of David, and the death of both made way for his accession to the throne.
1:51:5: Եւ ասէ Դաւիթ ցպատանին որ պատմեաց նմա. Զիա՞րդ գիտես եթէ մեռաւ Սաւուղ եւ Յովնաթան որդի նորա[3156]։ [3156] Ոմանք. Եթէ մեռան Սաւուղ եւ Յովնա՛՛։
5 Դաւիթն իրեն լուր բերող երիտասարդին հարցրեց. «Ի՞նչ գիտես, որ Սաւուղն ու նրա որդի Յովնաթանը մեռան»:
5 Դաւիթ իրեն լուր բերող պատանիին ըսաւ. «Սաւուղին ու անոր որդիին Յովնաթանին մեռնիլը ուրկէ՞ գիտես»։
Եւ ասէ Դաւիթ ցպատանին որ պատմեաց նմա. Զիա՞րդ գիտես եթէ մեռաւ Սաւուղ եւ Յովնաթան որդի նորա:

1:5: Եւ ասէ Դաւիթ ցպատանին որ պատմեաց նմա. Զիա՞րդ գիտես եթէ մեռաւ Սաւուղ եւ Յովնաթան որդի նորա[3156]։
[3156] Ոմանք. Եթէ մեռան Սաւուղ եւ Յովնա՛՛։
5 Դաւիթն իրեն լուր բերող երիտասարդին հարցրեց. «Ի՞նչ գիտես, որ Սաւուղն ու նրա որդի Յովնաթանը մեռան»:
5 Դաւիթ իրեն լուր բերող պատանիին ըսաւ. «Սաւուղին ու անոր որդիին Յովնաթանին մեռնիլը ուրկէ՞ գիտես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 И сказал Давид отроку, рассказывавшему ему: как ты знаешь, что Саул и сын его Ионафан умерли?
1:5 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith τῷ ο the παιδαρίῳ παιδαριον little boy τῷ ο the ἀπαγγέλλοντι απαγγελλω report αὐτῷ αυτος he; him πῶς πως.1 how οἶδας οιδα aware ὅτι οτι since; that τέθνηκεν θνησκω die; departed Σαουλ σαουλ Saoul; Saul καὶ και and; even Ιωναθαν ιωναθαν the υἱὸς υιος son αὐτοῦ αυτος he; him
1:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דָּוִ֔ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy הַ ha הַ the מַּגִּ֣יד mmaggˈîḏ נגד report לֹ֑ו lˈô לְ to אֵ֣יךְ ʔˈêḵ אֵיךְ how יָדַ֔עְתָּ yāḏˈaʕtā ידע know כִּי־ kî- כִּי that מֵ֥ת mˌēṯ מות die שָׁא֖וּל šāʔˌûl שָׁאוּל Saul וִ wi וְ and יהֹֽונָתָ֥ן yhˈônāṯˌān יְהֹונָתָן Jehonathan בְּנֹֽו׃ bᵊnˈô בֵּן son
1:5. dixitque David ad adulescentem qui nuntiabat unde scis quia mortuus est Saul et Ionathan filius eiusAnd David said to the young man that told him: How knowest thou that Saul and Jonathan his son, are dead?
5. And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead?
1:5. And David said to the youth who was reporting to him, “How do you know that Saul and his son Jonathan have died?”
And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead:

1:5 И сказал Давид отроку, рассказывавшему ему: как ты знаешь, что Саул и сын его Ионафан умерли?
1:5
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
παιδαρίῳ παιδαριον little boy
τῷ ο the
ἀπαγγέλλοντι απαγγελλω report
αὐτῷ αυτος he; him
πῶς πως.1 how
οἶδας οιδα aware
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
Ιωναθαν ιωναθαν the
υἱὸς υιος son
αὐτοῦ αυτος he; him
1:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
דָּוִ֔ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
הַ ha הַ the
מַּגִּ֣יד mmaggˈîḏ נגד report
לֹ֑ו lˈô לְ to
אֵ֣יךְ ʔˈêḵ אֵיךְ how
יָדַ֔עְתָּ yāḏˈaʕtā ידע know
כִּי־ kî- כִּי that
מֵ֥ת mˌēṯ מות die
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
וִ wi וְ and
יהֹֽונָתָ֥ן yhˈônāṯˌān יְהֹונָתָן Jehonathan
בְּנֹֽו׃ bᵊnˈô בֵּן son
1:5. dixitque David ad adulescentem qui nuntiabat unde scis quia mortuus est Saul et Ionathan filius eius
And David said to the young man that told him: How knowest thou that Saul and Jonathan his son, are dead?
5. And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead?
1:5. And David said to the youth who was reporting to him, “How do you know that Saul and his son Jonathan have died?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: How knowest: Pro 14:15, Pro 25:2
John Gill
And David said unto the young man that told him,.... These tidings:
how knowest thou that Saul and Jonathan his son be dead? this he particularly inquired after, as what most affected him, and was most material for him to know; and his meaning is, whether he had this of his own sight and knowledge, or by report.
1:61:6: Եւ ասէ պատանին որ պատմեաց նմա. Դիպելո՛վ դիպեցայ ՚ի լերինն Գեղբուա, եւ ահա Սաւուղ յեցեա՛լ կայր ՚ի նիզակն իւր. եւ ահա կառք եւ ախոյանք հեծելոց գումարեցա՛ն ՚ի նա։
6 Լուր բերող երիտասարդն ասաց. «Դիպուածով Գեղբուա լերան վրայ էի գտնւում եւ ահա տեսայ, որ Սաւուղն ընկել էր իր նիզակի վրայ, եւ թշնամու մարտակառքերն ու հեծեալների զօրավարները հասել էին նրան: Նա յետ նայեց եւ ինձ տեսնելով՝ իր մօտ կանչեց:
6 Անոր լուր բերող պատանին ըսաւ. «Դիպուածով Գեղբուէ լերան վրայ գտնուեցայ եւ ահա Սաւուղ իր նիզակին վրայ կռթներ էր ու կառքերը եւ ձիաւորները անոր կը մօտենային։
Եւ ասէ պատանին որ պատմեաց նմա. Դիպելով դիպեցայ ի լերինն Գեղբուայ, եւ ահա Սաւուղ յեցեալ կայր ի նիզակն իւր. եւ ահա կառք եւ ախոյանք հեծելոց գումարեցան ի նա:

1:6: Եւ ասէ պատանին որ պատմեաց նմա. Դիպելո՛վ դիպեցայ ՚ի լերինն Գեղբուա, եւ ահա Սաւուղ յեցեա՛լ կայր ՚ի նիզակն իւր. եւ ահա կառք եւ ախոյանք հեծելոց գումարեցա՛ն ՚ի նա։
6 Լուր բերող երիտասարդն ասաց. «Դիպուածով Գեղբուա լերան վրայ էի գտնւում եւ ահա տեսայ, որ Սաւուղն ընկել էր իր նիզակի վրայ, եւ թշնամու մարտակառքերն ու հեծեալների զօրավարները հասել էին նրան: Նա յետ նայեց եւ ինձ տեսնելով՝ իր մօտ կանչեց:
6 Անոր լուր բերող պատանին ըսաւ. «Դիպուածով Գեղբուէ լերան վրայ գտնուեցայ եւ ահա Սաւուղ իր նիզակին վրայ կռթներ էր ու կառքերը եւ ձիաւորները անոր կը մօտենային։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 И сказал отрок, рассказывавший ему: я случайно пришел на гору Гелвуйскую, и вот, Саул пал на свое копье, колесницы же и всадники настигали его.
1:6 καὶ και and; even εἶπεν επω say; speak τὸ ο the παιδάριον παιδαριον little boy τὸ ο the ἀπαγγέλλον απαγγελλω report αὐτῷ αυτος he; him περιπτώματι περιπτωμα fall amid ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῷ ο the Γελβουε γελβουε and; even ἰδοὺ ιδου see!; here I am Σαουλ σαουλ Saoul; Saul ἐπεστήρικτο επιστηριζω prop up; steady ἐπὶ επι in; on τὸ ο the δόρυ δορυ he; him καὶ και and; even ἰδοὺ ιδου see!; here I am τὰ ο the ἅρματα αρμα chariot καὶ και and; even οἱ ο the ἱππάρχαι ιππαρχης he; him
1:6 וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say הַ ha הַ the נַּ֣עַר׀ nnˈaʕar נַעַר boy הַ ha הַ the מַּגִּ֣יד mmaggˈîḏ נגד report לֹ֗ו lˈô לְ to נִקְרֹ֤א niqrˈō קרא encounter נִקְרֵ֨יתִי֙ niqrˈêṯî קרה meet בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain הַ ha הַ the גִּלְבֹּ֔עַ ggilbˈōₐʕ גִּלְבֹּעַ Gilboa וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold שָׁא֖וּל šāʔˌûl שָׁאוּל Saul נִשְׁעָ֣ן nišʕˈān שׁען lean עַל־ ʕal- עַל upon חֲנִיתֹ֑ו ḥᵃnîṯˈô חֲנִית spear וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold הָ hā הַ the רֶ֛כֶב rˈeḵev רֶכֶב chariot וּ û וְ and בַעֲלֵ֥י vaʕᵃlˌê בַּעַל lord, baal הַ ha הַ the פָּרָשִׁ֖ים ppārāšˌîm פָּרָשׁ horseman הִדְבִּקֻֽהוּ׃ hiḏbiqˈuhû דבק cling, cleave to
1:6. ait adulescens qui narrabat ei casu veni in montem Gelboe et Saul incumbebat super hastam suam porro currus et equites adpropinquabant eiAnd the young man that told him, said: I came by chance upon mount Gelboe, and Saul leaned upon his spear: and the chariots and horsemen drew nigh unto him,
6. And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and the horsemen followed hard after him.
1:6. And the youth, who was reporting it to him, said: “I arrived by chance on mount Gilboa. And Saul was lying upon his spear. Then the chariots and horsemen drew near to him.
And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him:

1:6 И сказал отрок, рассказывавший ему: я случайно пришел на гору Гелвуйскую, и вот, Саул пал на свое копье, колесницы же и всадники настигали его.
1:6
καὶ και and; even
εἶπεν επω say; speak
τὸ ο the
παιδάριον παιδαριον little boy
τὸ ο the
ἀπαγγέλλον απαγγελλω report
αὐτῷ αυτος he; him
περιπτώματι περιπτωμα fall amid
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τῷ ο the
Γελβουε γελβουε and; even
ἰδοὺ ιδου see!; here I am
Σαουλ σαουλ Saoul; Saul
ἐπεστήρικτο επιστηριζω prop up; steady
ἐπὶ επι in; on
τὸ ο the
δόρυ δορυ he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τὰ ο the
ἅρματα αρμα chariot
καὶ και and; even
οἱ ο the
ἱππάρχαι ιππαρχης he; him
1:6
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
הַ ha הַ the
נַּ֣עַר׀ nnˈaʕar נַעַר boy
הַ ha הַ the
מַּגִּ֣יד mmaggˈîḏ נגד report
לֹ֗ו lˈô לְ to
נִקְרֹ֤א niqrˈō קרא encounter
נִקְרֵ֨יתִי֙ niqrˈêṯî קרה meet
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
הַ ha הַ the
גִּלְבֹּ֔עַ ggilbˈōₐʕ גִּלְבֹּעַ Gilboa
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
נִשְׁעָ֣ן nišʕˈān שׁען lean
עַל־ ʕal- עַל upon
חֲנִיתֹ֑ו ḥᵃnîṯˈô חֲנִית spear
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
הָ hā הַ the
רֶ֛כֶב rˈeḵev רֶכֶב chariot
וּ û וְ and
בַעֲלֵ֥י vaʕᵃlˌê בַּעַל lord, baal
הַ ha הַ the
פָּרָשִׁ֖ים ppārāšˌîm פָּרָשׁ horseman
הִדְבִּקֻֽהוּ׃ hiḏbiqˈuhû דבק cling, cleave to
1:6. ait adulescens qui narrabat ei casu veni in montem Gelboe et Saul incumbebat super hastam suam porro currus et equites adpropinquabant ei
And the young man that told him, said: I came by chance upon mount Gelboe, and Saul leaned upon his spear: and the chariots and horsemen drew nigh unto him,
6. And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and the horsemen followed hard after him.
1:6. And the youth, who was reporting it to him, said: “I arrived by chance on mount Gilboa. And Saul was lying upon his spear. Then the chariots and horsemen drew near to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: As I happened: The story of this young man appears to be wholly a fiction, formed for the purpose of ingratiating himself with David, as the next probable successor to the crown. There is no fact in the case, except for the bringing of the diadem and bracelets of Saul, as a sufficient evidence of his death, which, as he appears to been a plunderer of the slain, he seems to have stripped from the dead body of the unfortunate monarch It is remarkable, that Saul, who had forfeited his crown by his disobedience and ill-timed clemency with respect to the Amalekites, should now have the insignia of royalty stripped from his person by one of those very people. Rut 2:3; Sa1 6:9; Luk 10:31
mount: Sa2 1:21; Sa1 28:4, Sa1 31:1
Saul: Sa1 31:2-7
Geneva 1599
And the young man that told him said, (b) As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him.
(b) As I fled the chase.
John Gill
And the young man that told him,.... So it seems he was, and therefore could not be Doeg, more likely his son of the two; but there is no reason to believe he was either of them, who cannot be thought to be well disposed to David:
said, as I happened by chance upon Mount Gilboa; who was either a traveller that came that way just as the army was routed, and part had fled to Gilboa; or if a soldier, was not one of those that attended Saul, and was of his bodyguard, but happened on the flight to come to the same spot on Gilboa where Saul was:
behold, Saul leaned upon his spear; that that might pierce him through and die; but this seems not true, for he fell upon his sword for that purpose, 1Kings 31:4,
and, lo, the chariots and horsemen followed hard after him; the charioteers and cavalry, of which part of the Philistine army consisted; though this also does not agree with the account in the above place; for according to that they were the archers that pressed him hard, and hit him.
1:71:7: Եւ հայեցաւ ՚ի թիկունս իւր եւ ետես զիս, եւ կոչեա՛ց զիս. եւ ասեմ ա՛ւասիկ եմ ես։
7 Ասացի. “Ահա այստեղ եմ”:
7 Այն ատեն ետեւը դառնալով զիս տեսաւ ու զիս կանչեց։ Ես ալ ըսի՝ ‘Ահա հոս եմ’։
Եւ հայեցաւ ի թիկունս իւր եւ ետես զիս, եւ կոչեաց զիս. եւ ասեմ. Աւասիկ եմ ես:

1:7: Եւ հայեցաւ ՚ի թիկունս իւր եւ ետես զիս, եւ կոչեա՛ց զիս. եւ ասեմ ա՛ւասիկ եմ ես։
7 Ասացի. “Ահա այստեղ եմ”:
7 Այն ատեն ետեւը դառնալով զիս տեսաւ ու զիս կանչեց։ Ես ալ ըսի՝ ‘Ահա հոս եմ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Тогда он оглянулся назад и, увидев меня, позвал меня.
1:7 καὶ και and; even ἐπέβλεψεν επιβλεπω look on ἐπὶ επι in; on τὰ ο the ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him καὶ και and; even εἶδέν οραω view; see με με me καὶ και and; even ἐκάλεσέν καλεω call; invite με με me καὶ και and; even εἶπα επω say; speak ἰδοὺ ιδου see!; here I am ἐγώ εγω I
1:7 וַ wa וְ and יִּ֥פֶן yyˌifen פנה turn אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after וַ wa וְ and יִּרְאֵ֑נִי yyirʔˈēnî ראה see וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call אֵלָ֔י ʔēlˈāy אֶל to וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
1:7. et conversus post tergum suum vidensque me vocavit cui cum respondissem adsumAnd looking behind him, and seeing me, he called me. And I answered, Here am I.
7. And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.
1:7. And turning behind his back and seeing me, he called to me. And when I had responded, “I am here,”
And when he looked behind him, he saw me, and called unto me. And I answered, Here [am] I:

1:7 Тогда он оглянулся назад и, увидев меня, позвал меня.
1:7
καὶ και and; even
ἐπέβλεψεν επιβλεπω look on
ἐπὶ επι in; on
τὰ ο the
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
καὶ και and; even
εἶδέν οραω view; see
με με me
καὶ και and; even
ἐκάλεσέν καλεω call; invite
με με me
καὶ και and; even
εἶπα επω say; speak
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
1:7
וַ wa וְ and
יִּ֥פֶן yyˌifen פנה turn
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
וַ wa וְ and
יִּרְאֵ֑נִי yyirʔˈēnî ראה see
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
אֵלָ֔י ʔēlˈāy אֶל to
וָ wā וְ and
אֹמַ֖ר ʔōmˌar אמר say
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
1:7. et conversus post tergum suum vidensque me vocavit cui cum respondissem adsum
And looking behind him, and seeing me, he called me. And I answered, Here am I.
7. And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.
1:7. And turning behind his back and seeing me, he called to me. And when I had responded, “I am here,”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10: Подробности, не отмеченные в 1: Цар. XXXI.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Here am I: Heb. Behold me, Sa2 9:6; Jdg 9:54; Sa1 22:12; Isa 6:8 *marg. Isa 65:1
John Gill
And when he looked behind him,.... To see how near the enemy was, and who were pursuing him:
he saw me, and called unto me; by which it should rather seem that he belonged to the Philistines than to the Israelites, and as his being an Amalekite shows; for such an one would hardly be admitted among the latter, though it is most likely he was with neither, but happened to come that way just at that time:
and I answered, here am I; ready to hear what thou hast to say, and do thy pleasure.
1:81:8: Եւ ասէ ցիս. Ո՞վ ես դու։ Եւ ասեմ. Ամաղեկացի՛ եմ ես։
8 Նա ասաց ինձ. “Ո՞վ ես դու”: Ասացի՝ “Ամաղէկացի եմ”:
8 Անիկա ինծի ըսաւ. ‘Դուն ո՞վ ես’։ Ես ալ անոր ըսի թէ՝ Ամաղեկացի եմ։
Եւ ասէ ցիս. Ո՞վ ես դու: Եւ ասեմ. Ամաղեկացի եմ ես:

1:8: Եւ ասէ ցիս. Ո՞վ ես դու։ Եւ ասեմ. Ամաղեկացի՛ եմ ես։
8 Նա ասաց ինձ. “Ո՞վ ես դու”: Ասացի՝ “Ամաղէկացի եմ”:
8 Անիկա ինծի ըսաւ. ‘Դուն ո՞վ ես’։ Ես ալ անոր ըսի թէ՝ Ամաղեկացի եմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 И я сказал: вот я. Он сказал мне: кто ты? И я сказал ему: я~--- Амаликитянин.
1:8 καὶ και and; even εἶπέν επω say; speak μοι μοι me τίς τις.1 who?; what? εἶ ειμι be σύ συ you καὶ και and; even εἶπα επω say; speak Αμαληκίτης αμαληκιτης I εἰμι ειμι be
1:8 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לִ֖י lˌî לְ to מִי־ mî- מִי who אָ֑תָּה ʔˈāttā אַתָּה you וָו *wā וְ and אֹמַ֣ריאמר *ʔōmˈar אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to עֲמָלֵקִ֖י ʕᵃmālēqˌî עֲמָלֵקִי Amalekite אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
1:8. dixit mihi quisnam es tu et aio ad eum Amalechites sumAnd he said to me: Who art thou? And I said to him: I am an Amalecite.
8. And he said unto me, Who art thou? And I answered him, I am an Amalekite.
1:8. he said to me, “Who are you?” And I said to him, “I am an Amalekite.”
And he said unto me, Who [art] thou? And I answered him, I [am] an Amalekite:

1:8 И я сказал: вот я. Он сказал мне: кто ты? И я сказал ему: я~--- Амаликитянин.
1:8
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
τίς τις.1 who?; what?
εἶ ειμι be
σύ συ you
καὶ και and; even
εἶπα επω say; speak
Αμαληκίτης αμαληκιτης I
εἰμι ειμι be
1:8
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לִ֖י lˌî לְ to
מִי־ mî- מִי who
אָ֑תָּה ʔˈāttā אַתָּה you
וָו
*wā וְ and
אֹמַ֣ריאמר
*ʔōmˈar אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
עֲמָלֵקִ֖י ʕᵃmālēqˌî עֲמָלֵקִי Amalekite
אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
1:8. dixit mihi quisnam es tu et aio ad eum Amalechites sum
And he said to me: Who art thou? And I said to him: I am an Amalecite.
8. And he said unto me, Who art thou? And I answered him, I am an Amalekite.
1:8. he said to me, “Who are you?” And I said to him, “I am an Amalekite.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: I am an Amalekite - Dr. Delaney remarks that an Amalekite took that crown from off the head of Saul, which he had forfeited by his disobedience in the case of Amalek.
2 Kings (2 Samuel) 1:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: an Amalekite: Gen 14:7; Exo 17:8-16; Num 24:20; Deu 25:17-19; Sa1 15:3, Sa1 27:8; Sa1 30:1, Sa1 30:13, Sa1 30:17
Geneva 1599
And he said unto me, Who [art] thou? And I answered him, I [am] an (c) Amalekite.
(c) He was an Amalekite born, but renounced his country and joined with the Israelites.
John Gill
And he said unto me, who art thou?.... Being willing to know whether a friend or an enemy, which by his coming behind him he could not tell:
and I answered him, I am an Amalekite: which he might be; but it is not likely he should tell Saul he was, which would not recommend him to him; though indeed he was now in such circumstances, that the Amalekites had nothing to fear from him; and if he was slain by him, as Josephus (f) affirms he was, it seems to be a just retaliation on him for sparing any of that race, contrary to the will of God.
(f) Antiqu. l. 6. c. 14. sect. 7.
1:91:9: Եւ ասէ ցիս. Արի՛ ՚ի վերայ իմ եւ սպա՛ն զիս. զի կալաւ զիս մո՛ւթ անհնարին. մինչ դեռ ամենայն շունչ իմ յիս է[3157]։ [3157] Ոմանք. Մութն անհնարին։ ՚Ի լուս՛՛. Զի մինչդեռ ամենայն. համաձայն բազմաց ՚ի բնաբ՛՛։
9 Նա ասաց ինձ. “Խոցի՛ր ու սպանի՛ր ինձ: Խաւարն է պատել ինձ, բայց շունչս դեռ վրաս է”:
9 Անիկա ինծի ըսաւ. ‘Կ’աղաչեմ, իմ վրաս ելիր ու զիս մեռցուր. քանզի վրաս թմրութիւն մը եկաւ, բայց տակաւին հոգիս վրաս է’։
Եւ ասէ ցիս. Արի ի վերայ իմ եւ սպան զիս, զի կալաւ զիս [3]մութ անհնարին``, մինչ դեռ ամենայն շունչ իմ յիս է:

1:9: Եւ ասէ ցիս. Արի՛ ՚ի վերայ իմ եւ սպա՛ն զիս. զի կալաւ զիս մո՛ւթ անհնարին. մինչ դեռ ամենայն շունչ իմ յիս է[3157]։
[3157] Ոմանք. Մութն անհնարին։ ՚Ի լուս՛՛. Զի մինչդեռ ամենայն. համաձայն բազմաց ՚ի բնաբ՛՛։
9 Նա ասաց ինձ. “Խոցի՛ր ու սպանի՛ր ինձ: Խաւարն է պատել ինձ, բայց շունչս դեռ վրաս է”:
9 Անիկա ինծի ըսաւ. ‘Կ’աղաչեմ, իմ վրաս ելիր ու զիս մեռցուր. քանզի վրաս թմրութիւն մը եկաւ, բայց տակաւին հոգիս վրաս է’։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Тогда он сказал мне: подойди ко мне и убей меня, ибо тоска смертная объяла меня, душа моя все еще во мне.
1:9 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me στῆθι ιστημι stand; establish δὴ δη in fact ἐπάνω επανω upon; above μου μου of me; mine καὶ και and; even θανάτωσόν θανατοω put to death με με me ὅτι οτι since; that κατέσχεν κατεχω retain; detain με με me σκότος σκοτος dark δεινόν δεινος since; that πᾶσα πας all; every ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐν εν in ἐμοί εμοι me
1:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to עֲמָד־ ʕᵃmoḏ- עמד stand נָ֤א nˈā נָא yeah עָלַי֙ ʕālˌay עַל upon וּ û וְ and מֹ֣תְתֵ֔נִי mˈōṯᵊṯˈēnî מות die כִּ֥י kˌî כִּי that אֲחָזַ֖נִי ʔᵃḥāzˌanî אחז seize הַ ha הַ the שָּׁבָ֑ץ ššāvˈāṣ שָׁבָץ cramp כִּֽי־ kˈî- כִּי that כָל־ ḵol- כֹּל whole עֹ֥וד ʕˌôḏ עֹוד duration נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul בִּֽי׃ bˈî בְּ in
1:9. et locutus est mihi sta super me et interfice me quoniam tenent me angustiae et adhuc tota anima in me estAnd he said to me: Stand over me, and kill me: for anguish is come upon me, and as yet my whole life is in me.
9. And he said unto me, Stand, I pray thee, beside me, and slay me, for anguish hath taken hold of me; because my life is yet whole in me.
1:9. And he said to me: “Stand over me, and kill me. For anguish has taken hold of me, and still my whole life is in me.”
He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life [is] yet whole in me:

1:9 Тогда он сказал мне: подойди ко мне и убей меня, ибо тоска смертная объяла меня, душа моя все еще во мне.
1:9
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
στῆθι ιστημι stand; establish
δὴ δη in fact
ἐπάνω επανω upon; above
μου μου of me; mine
καὶ και and; even
θανάτωσόν θανατοω put to death
με με me
ὅτι οτι since; that
κατέσχεν κατεχω retain; detain
με με me
σκότος σκοτος dark
δεινόν δεινος since; that
πᾶσα πας all; every
ἡ ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐν εν in
ἐμοί εμοι me
1:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
עֲמָד־ ʕᵃmoḏ- עמד stand
נָ֤א nˈā נָא yeah
עָלַי֙ ʕālˌay עַל upon
וּ û וְ and
מֹ֣תְתֵ֔נִי mˈōṯᵊṯˈēnî מות die
כִּ֥י kˌî כִּי that
אֲחָזַ֖נִי ʔᵃḥāzˌanî אחז seize
הַ ha הַ the
שָּׁבָ֑ץ ššāvˈāṣ שָׁבָץ cramp
כִּֽי־ kˈî- כִּי that
כָל־ ḵol- כֹּל whole
עֹ֥וד ʕˌôḏ עֹוד duration
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
בִּֽי׃ bˈî בְּ in
1:9. et locutus est mihi sta super me et interfice me quoniam tenent me angustiae et adhuc tota anima in me est
And he said to me: Stand over me, and kill me: for anguish is come upon me, and as yet my whole life is in me.
9. And he said unto me, Stand, I pray thee, beside me, and slay me, for anguish hath taken hold of me; because my life is yet whole in me.
1:9. And he said to me: “Stand over me, and kill me. For anguish has taken hold of me, and still my whole life is in me.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:9: Anguish - The Hebrew word used here occurs nowhere else, and is of doubtful meaning (compare the margin). The rabbis interpret it as a cramp or giddiness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: anguish: etc. or, my coat of mail, or, my embroidered coat hindereth me, that my, etc
Geneva 1599
He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my (d) life [is] yet whole in me.
(d) I am sorry, because I am yet alive.
John Gill
And he said unto me again, stand, I pray thee, upon me, and slay me,.... Which it can hardly be thought Saul would say; since he might as well have died by the hands of the uncircumcised Philistines, which he endeavoured to avoid, as by the hands of an Amalekite:
for anguish is come upon me; or trembling, as the Targum, not through fear of death, but through fear of falling into the hands of the Philistines, and of being ill used by them. Some render the words, "my embroidered coat", or "breastplate", or "coat of mail", holds me (g), or hinders me from being pierced through with the sword or spear; so Ben Gersom (h):
because my life is yet whole in me: for though he had been wounded by the archers, yet he did not apprehend he had received any mortal wound, but his life was whole in him; and therefore feared he should fall into their hands alive, and be ill treated by them.
(g) "tunica scutulata", Braunius; "ocellata chlamys", Junius & Tremellius, Piscator; "thorax villosus seu pelliceus", Texelii Phoenix, p. 210. (h) Vid. Braunium de Vest. Sacredot. Heb. l. 1. c. 17. sect. 9.
1:101:10: Եւ յարեա՛յ ՚ի վերայ նորա եւ սպանի զնա. զի գիտէի թէ ո՛չ է ապրանաց, յետ անկանելոյն նորա. եւ առի զթագն ՚ի գլխոյ նորա, եւ զապարանջանս ՚ի բազկէ նորա, եւ բերի՛ զնոսա տեառն իմում այսր։
10 Խոցեցի ու սպանեցի նրան, որովհետեւ գիտէի, որ նիզակի վրայ ընկնելուց յետոյ չէր ապրելու: Առայ նրա գլխից թագը, ապարանջանները՝ նրա բազկից եւ դրանք բերեցի այստեղ՝ իմ տիրոջը»:
10 Այն ատեն անոր վրայ ելայ ու զանիկա մեռցուցի. քանզի ես հասկցայ թէ անիկա իյնալէն ետքը պիտի չապրի։ Անոր գլխուն թագը եւ անոր թեւին ապարանջանը* առի ու զանոնք հոս իմ տիրոջս բերի»։
Եւ յարեայ ի վերայ նորա եւ սպանի զնա. զի գիտէի թէ ոչ է ապրանաց, յետ անկանելոյն նորա. եւ առի զթագն ի գլխոյ նորա եւ զապարանջանս ի բազկէ նորա, եւ բերի զնոսա տեառն իմում այսր:

1:10: Եւ յարեա՛յ ՚ի վերայ նորա եւ սպանի զնա. զի գիտէի թէ ո՛չ է ապրանաց, յետ անկանելոյն նորա. եւ առի զթագն ՚ի գլխոյ նորա, եւ զապարանջանս ՚ի բազկէ նորա, եւ բերի՛ զնոսա տեառն իմում այսր։
10 Խոցեցի ու սպանեցի նրան, որովհետեւ գիտէի, որ նիզակի վրայ ընկնելուց յետոյ չէր ապրելու: Առայ նրա գլխից թագը, ապարանջանները՝ նրա բազկից եւ դրանք բերեցի այստեղ՝ իմ տիրոջը»:
10 Այն ատեն անոր վրայ ելայ ու զանիկա մեռցուցի. քանզի ես հասկցայ թէ անիկա իյնալէն ետքը պիտի չապրի։ Անոր գլխուն թագը եւ անոր թեւին ապարանջանը* առի ու զանոնք հոս իմ տիրոջս բերի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 И я подошел к нему и убил его, ибо знал, что он не будет жив после своего падения; и взял я [царский] венец, бывший на голове его, и запястье, бывшее на руке его, и принес их к господину моему сюда.
1:10 καὶ και and; even ἐπέστην εφιστημι stand over / by; get attention ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἐθανάτωσα θανατοω put to death αὐτόν αυτος he; him ὅτι οτι since; that ᾔδειν οιδα aware ὅτι οτι since; that οὐ ου not ζήσεται ζαω live; alive μετὰ μετα with; amid τὸ ο the πεσεῖν πιπτω fall αὐτόν αυτος he; him καὶ και and; even ἔλαβον λαμβανω take; get τὸ ο the βασίλειον βασιλειον royal τὸ ο the ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the χλιδῶνα χλιδων the ἐπὶ επι in; on τοῦ ο the βραχίονος βραχιων arm αὐτοῦ αυτος he; him καὶ και and; even ἐνήνοχα φερω carry; bring αὐτὰ αυτος he; him τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine ὧδε ωδε here
1:10 וָ wā וְ and אֶעֱמֹ֤ד ʔeʕᵉmˈōḏ עמד stand עָלָיו֙ ʕālāʸw עַל upon וַ wa וְ and אֲמֹ֣תְתֵ֔הוּ ʔᵃmˈōṯᵊṯˈēhû מות die כִּ֣י kˈî כִּי that יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not יִֽחְיֶ֖ה yˈiḥyˌeh חיה be alive אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after נִפְלֹ֑ו niflˈô נפל fall וָ wā וְ and אֶקַּ֞ח ʔeqqˈaḥ לקח take הַ ha הַ the נֵּ֣זֶר׀ nnˈēzer נֵזֶר consecration אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon רֹאשֹׁ֗ו rōšˈô רֹאשׁ head וְ wᵊ וְ and אֶצְעָדָה֙ ʔeṣʕāḏˌā אֶצְעָדָה bracelet אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon זְרֹעֹ֔ו zᵊrōʕˈô זְרֹועַ arm וָ wā וְ and אֲבִיאֵ֥ם ʔᵃvîʔˌēm בוא come אֶל־ ʔel- אֶל to אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הֵֽנָּה׃ hˈēnnā הֵנָּה here
1:10. stansque super eum occidi illum sciebam enim quod vivere non poterat post ruinam et tuli diadema quod erat in capite eius et armillam de brachio illius et adtuli ad te dominum meum hucSo standing over him, I killed him: for I knew that he could not live after the fall: and I took the diadem that was on his head, and the bracelet that was on his arm, and have brought them hither to thee, my lord.
10. So I stood beside him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord.
1:10. And standing over him, I killed him. For I knew that he was not able to live after the fall. And I took the diadem that was on his head, and the bracelet from his arm, and I have brought them here to you, my lord.”
So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that [was] upon his head, and the bracelet that [was] on his arm, and have brought them hither unto my lord:

1:10 И я подошел к нему и убил его, ибо знал, что он не будет жив после своего падения; и взял я [царский] венец, бывший на голове его, и запястье, бывшее на руке его, и принес их к господину моему сюда.
1:10
καὶ και and; even
ἐπέστην εφιστημι stand over / by; get attention
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
καὶ και and; even
ἐθανάτωσα θανατοω put to death
αὐτόν αυτος he; him
ὅτι οτι since; that
ᾔδειν οιδα aware
ὅτι οτι since; that
οὐ ου not
ζήσεται ζαω live; alive
μετὰ μετα with; amid
τὸ ο the
πεσεῖν πιπτω fall
αὐτόν αυτος he; him
καὶ και and; even
ἔλαβον λαμβανω take; get
τὸ ο the
βασίλειον βασιλειον royal
τὸ ο the
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
χλιδῶνα χλιδων the
ἐπὶ επι in; on
τοῦ ο the
βραχίονος βραχιων arm
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνήνοχα φερω carry; bring
αὐτὰ αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
ὧδε ωδε here
1:10
וָ wā וְ and
אֶעֱמֹ֤ד ʔeʕᵉmˈōḏ עמד stand
עָלָיו֙ ʕālāʸw עַל upon
וַ wa וְ and
אֲמֹ֣תְתֵ֔הוּ ʔᵃmˈōṯᵊṯˈēhû מות die
כִּ֣י kˈî כִּי that
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
יִֽחְיֶ֖ה yˈiḥyˌeh חיה be alive
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
נִפְלֹ֑ו niflˈô נפל fall
וָ wā וְ and
אֶקַּ֞ח ʔeqqˈaḥ לקח take
הַ ha הַ the
נֵּ֣זֶר׀ nnˈēzer נֵזֶר consecration
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
רֹאשֹׁ֗ו rōšˈô רֹאשׁ head
וְ wᵊ וְ and
אֶצְעָדָה֙ ʔeṣʕāḏˌā אֶצְעָדָה bracelet
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
זְרֹעֹ֔ו zᵊrōʕˈô זְרֹועַ arm
וָ wā וְ and
אֲבִיאֵ֥ם ʔᵃvîʔˌēm בוא come
אֶל־ ʔel- אֶל to
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
הֵֽנָּה׃ hˈēnnā הֵנָּה here
1:10. stansque super eum occidi illum sciebam enim quod vivere non poterat post ruinam et tuli diadema quod erat in capite eius et armillam de brachio illius et adtuli ad te dominum meum huc
So standing over him, I killed him: for I knew that he could not live after the fall: and I took the diadem that was on his head, and the bracelet that was on his arm, and have brought them hither to thee, my lord.
10. So I stood beside him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord.
1:10. And standing over him, I killed him. For I knew that he was not able to live after the fall. And I took the diadem that was on his head, and the bracelet from his arm, and I have brought them here to you, my lord.”
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Adam Clarke: Commentary on the Bible - 1831
1:10: The crown - and the bracelet - The crown was probably no more than a royal fillet or diadem, both being the ensigns of royalty. It is sometimes customary in the East for a sovereign prince to give a crown and bracelets, when investing others with dominion or authority over certain provinces. Had Saul these in token of his being God's vicegerent, and that he held the kingdom from him alone?
2 Kings (2 Samuel) 1:16
Albert Barnes: Notes on the Bible - 1834
1:10: The Amalekite was one of those who came "to strip the slain" on "the morrow" after the battle Sa1 31:8, and had the luck to find Saul and possess himself of his crown and bracelet. He probably started off immediately to seek David, and invented the above story, possibly having heard from some Israelite prisoner an account of what really did happen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: slew: Jdg 1:7, Jdg 9:54; Sa1 22:18, Sa1 31:4, Sa1 31:5; Mat 7:2
crown: Sa2 12:30; Lam 5:16
bracelet: This was probably worn as an ensign of royalty, as is frequently the case in the East. When the Khalif Cayem Bemrillah granted the investiture of certain dominions to an Eastern prince, the ceremony was performed by sending him letters patent, a crown, chain, and bracelets. The bracelet, says Mr. Morier, are ornaments fastened above the elbows, composed of precious stones of great value, and are only worn by the king and his sons.
John Gill
So I stood upon him, and slew him,.... Pressed with all his weight upon his body, that so the spear might pierce through him, and slay him; thus he represents his death to be brought about:
because I was sure that he could not live after that he was fallen; this is not consistent with what he had said before, both that he was leaning on his spear, and not fallen to the ground, and that his life was whole in him:
and I took the crown that was upon his head; which made him conspicuous, and therefore the Philistines aimed at him, and pressed hard after him, 2Kings 1:6; though some think that this was not on his head, but carried into the field of battle, ready to be put on if victory was on his side; and others say it was in the possession and care of Doeg, who at his death gave it to his son to carry to David, and thereby gain his favour:
and the bracelet that was on his arm; of gold no doubt, so Josephus (i); such as great personages used to wear, men as well as women, see Gen 38:18, especially military men (k). Jarchi takes them to be the "totaphot" or phylacteries on the arm, which is not probable:
and have brought them hither unto my lord; as ensigns of royalty, fit only for a king, Saul's successor, as this person, by calling him lord, owned him to be, and thought by bringing those to him to be highly he neared and rewarded.
(i) Ut supra. (Antiqu. l. 6. c. 14. sect. 7.) (k) Vid. Liv. Hist. Decad. 1. l. 10. c. 44.
Robert Jamieson, A. R. Fausset and David Brown
the crown--a small metallic cap or wreath, which encircled the temples, serving the purpose of a helmet, with a very small horn projecting in front, as the emblem of power.
the bracelet that was on his arm--the armlet worn above the elbow; an ancient mark of royal dignity. It is still worn by kings in some Eastern countries.
1:111:11: Եւ բուռն եհար Դաւիթ զհանդերձից իւրոց եւ պատառեաց զնոսա. եւ ամենայն արք որ ընդ նմա պատառեցին զհանդերձս իւրեանց։
11 Դաւիթն իր հագուստները բռնելով՝ պատառոտեց: Իրենց հագուստները պատառոտեցին նաեւ նրա մօտ գտնուող մարդիկ:
11 Այն ատեն Դաւիթ իր հանդերձները պատռեց, նոյնպէս ալ անոր հետ եղող բոլոր մարդիկը։
Եւ բուռն եհար Դաւիթ զհանդերձից իւրոց եւ պատառեաց զնոսա. եւ ամենայն արք որ ընդ նմա` պատառեցին զհանդերձս իւրեանց:

1:11: Եւ բուռն եհար Դաւիթ զհանդերձից իւրոց եւ պատառեաց զնոսա. եւ ամենայն արք որ ընդ նմա պատառեցին զհանդերձս իւրեանց։
11 Դաւիթն իր հագուստները բռնելով՝ պատառոտեց: Իրենց հագուստները պատառոտեցին նաեւ նրա մօտ գտնուող մարդիկ:
11 Այն ատեն Դաւիթ իր հանդերձները պատռեց, նոյնպէս ալ անոր հետ եղող բոլոր մարդիկը։
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1:111:11 Тогда схватил Давид одежды свои и разодрал их, также и все люди, бывшие с ним, [разодрали одежды свои,]
1:11 καὶ και and; even ἐκράτησεν κρατεω seize; retain Δαυιδ δαβιδ Dabid; Thavith τῶν ο the ἱματίων ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even διέρρηξεν διαρρηγνυμι rend; tear αὐτά αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him διέρρηξαν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him
1:11 וַ wa וְ and יַּחֲזֵ֥ק yyaḥᵃzˌēq חזק be strong דָּוִ֛ד dāwˈiḏ דָּוִד David בִּב *bi בְּ in בְגָדָ֖יובגדו *vᵊḡāḏˌāʸw בֶּגֶד garment וַ wa וְ and יִּקְרָעֵ֑ם yyiqrāʕˈēm קרע tear וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even כָּל־ kol- כֹּל whole הָ hā הַ the אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּֽו׃ ʔittˈô אֵת together with
1:11. adprehendens autem David vestimenta sua scidit omnesque viri qui erant cum eoThen David took hold of his garments and rent them, and likewise all the men that were with him.
11. Then David took hold on his clothes, and rent them; and likewise all the men that were with him:
1:11. Then David, taking hold of his garments, tore them, with all the men who were with him.
Then David took hold on his clothes, and rent them; and likewise all the men that [were] with him:

1:11 Тогда схватил Давид одежды свои и разодрал их, также и все люди, бывшие с ним, [разодрали одежды свои,]
1:11
καὶ και and; even
ἐκράτησεν κρατεω seize; retain
Δαυιδ δαβιδ Dabid; Thavith
τῶν ο the
ἱματίων ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
διέρρηξεν διαρρηγνυμι rend; tear
αὐτά αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
διέρρηξαν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτῶν αυτος he; him
1:11
וַ wa וְ and
יַּחֲזֵ֥ק yyaḥᵃzˌēq חזק be strong
דָּוִ֛ד dāwˈiḏ דָּוִד David
בִּב
*bi בְּ in
בְגָדָ֖יובגדו
*vᵊḡāḏˌāʸw בֶּגֶד garment
וַ wa וְ and
יִּקְרָעֵ֑ם yyiqrāʕˈēm קרע tear
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
כָּל־ kol- כֹּל whole
הָ hā הַ the
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּֽו׃ ʔittˈô אֵת together with
1:11. adprehendens autem David vestimenta sua scidit omnesque viri qui erant cum eo
Then David took hold of his garments and rent them, and likewise all the men that were with him.
11. Then David took hold on his clothes, and rent them; and likewise all the men that were with him:
1:11. Then David, taking hold of his garments, tore them, with all the men who were with him.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706

II. Intelligence brought him thither of the death of Saul. It was strange that he did not leave some spies about the camp, to bring him early notice of the issue of the engagement, a sign that he desired not Saul's woeful day, nor was impatient to come to the throne, but willing to wait till those tidings were brought to him which many a one would have sent more than half-way to meet. He that believes does not make haste, takes good news when it comes and is not uneasy while it is in the coming. 1. The messenger presents himself to David as an express, in the posture of a mourner for the deceased prince and a subject to the succeeding one. He came with his clothes rent, and made obeisance to David (v. 2), pleasing himself with the fancy that he had the honour to be the first that did him homage as his sovereign, but it proved he was the first that received from him sentence of death as his judge. He told David he came from the camp of Israel, and intimated the bad posture it was in when he said he had escaped out of it, having much ado to get away with his life, v. 3. 2. He gives him a general account of the issue of the battle. David was very desirous to know how the matter went, as one that had more reason than any to be concerned for the public; and he told him very distinctly that the army of Israel was routed, many slain, and, among the rest, Saul and Jonathan, v. 4. He named only Saul and Jonathan, because he knew David would be most solicitous to know their fate; for Saul was the man whom he most feared and Jonathan the man whom he most loved. 3. He gives him a more particular account of the death of Saul. It is probable that David had heard, by the report of others, what the issue of the war was, for multitudes resorted to him, it should seem, in consequence; but he was desirous to know the certainty of the report concerning Saul and Jonathan, either because he was not forward to believe it or because he would not proceed upon it to make his own claims till he was fully assured of it. He therefore asks, How knowest thou that Saul and Jonathan are dead? in answer to which the young man tells him a very ready story, putting it past doubt that Saul was dead, for he himself had been not only an eye-witness of his death, but an instrument of it, and therefore David might rely upon his testimony. He says nothing, in his narrative, of the death of Jonathan, knowing how ungrateful that would be to David, but accounts only for Saul, thinking (as David understood it well enough, ch. iv. 10) that he should be welcome for that, and rewarded as one that brought good tidings. The account he gives of this matter is, (1.) Very particular. That he happened to go to the place where Saul was (v. 6) as a passenger, not as a soldier, and therefore an indifferent person, that he found Saul endeavouring to run himself through with his own spear, none of his attendants being willing to do it for him; and, it seems, he could not do it dexterously for himself: his hand and heart failed him. The miserable man had not courage enough either to live or die; he therefore called this stranger to him (v. 7), enquired what countryman he was, for, provided he was not a Philistine, he would gladly receive from his hand the coup de grace (as the French call it concerning those that are broken on the wheel)--the merciful stroke, that might dispatch him out of his pain. Understanding that he was an Amalekite (neither one of his subjects nor one of his enemies), he begs this favour from him (v. 9): Stand upon me, and slay me. He is now sick of his dignity and willing to be trampled upon, sick of his life and willing to be slain. Who then would be inordinately fond of life or honour? The case may he such, even with those that have no hope in their death, that yet they may desire to die, and death flee from them, Rev. ix. 6. Anguish has come upon me; so we read it, as a complaint of the pain and terror his spirit was seized with. If his conscience now brought to mind the javelin he had cast at David, his pride, malice, and perfidiousness, and especially the murder of the priests, no marvel that anguish came upon him: moles (they say) open their eyes when they are dying. Sense of unpardoned guilt will make death indeed the king of terrors. Those that have baffled their convictions will perhaps, in their dying moments, be overpowered by them. The margin reads it as a complaint of the inconvenience of his clothes; that his coat of mail which he had for defence, or his embroidered coat which he had for ornament, hindered him, that he could not get the spear far enough into his body, or so straitened him, now that his body swelled with anguish, that he could not expire. Let no man's clothes be his pride, for it may so happen that they may be his burden and snare. "Hereupon," saith our young man, "I stood upon him, and slew him" (v. 10) at which word, perhaps, he observed David look upon him with some show of displeasure, and therefore he excuses himself in the next words: "For I was sure he could not live; his life was whole in him indeed, but he would certainly have fallen into the hands of the Philistines or given himself another thrust." (2.) It is doubtful whether this story be true. If it be, the righteousness of God is to be observed, that Saul, who spared the Amalekites in contempt of the divine command, received his death's wound from an Amalekite. But most interpreters think that it was false, and that, though he might happen to be present, yet he was not assisting in the death of Saul, but told David so in expectation that he would reward him for it, as having done him a piece of good service. Those who would rejoice at the fall of an enemy are apt to measure others by themselves, and to think that they will do so too. But a man after God's own heart is not to be judged of by common men. I am not clear whether this young man's story was true or no: it may consist with the narrative in the chapter before, and be an addition to it, as Peter's account of the death of Judas (Acts i. 18) is to the narrative, Matt. xxvii. 5. What is there called a sword may here be called a spear, or when he fell upon his sword he leaned on his spear. (3.) However he produced that which was proof sufficient of the death of Saul, the crown that was upon his head and the bracelet that was on his arm. It should seem Saul was so foolishly fond of these as to wear them in the field of battle, which made him a fair mark for the archers, by distinguishing him from those about him; but as pride (we say) feels no cold, so it fears no danger, from that which gratifies it. These fell into the hands of this Amalekite. Saul spared the best of their spoil, and now the best of his came to one of that devoted nation. He brought them to David, as the rightful owner of them now that Saul was dead, not doubting but by his officiousness herein to recommend himself to the best preferments in his court or camp. The tradition of the Jews is that this Amalekite was the son of Doeg (for the Amalekites were descendants from Edom), and that Doeg, who they suppose was Saul's armour-bearer, before he slew himself gave Saul's crown and bracelet (the ensigns of his royalty) to his son, and bade him carry them to David, to curry favour with him. But this is a groundless conceit. Doeg's son, it is likely, was so well known to Saul that he needed not ask him as he did this Amalekite (v. 8), Who art thou? David had been long waiting for the crown, and now it was brought to him by an Amalekite. See how God can serve his own purposes of kindness to his people, even by designing (ill-designing) men, who aim at nothing but to set up themselves.

11 Then David took hold on his clothes, and rent them; and likewise all the men that were with him: 12 And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword. 13 And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite. 14 And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the LORD's anointed? 15 And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died. 16 And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD's anointed.
Here is, I. David's reception of these tidings. So far was he from falling into a transport of joy, as the Amalekite expected, that he fell into a passion of weeping, rent his clothes (v. 11), mourned and fasted (v. 12), not only for his people Israel and Jonathan his friend but for Saul his enemy. This he did, not only as a man of honour, in observance of that decorum which forbids us to insult over those that are fallen, and requires us to attend our relations to the grave with respect, whatever we lost by their life or got by their death, but as a good man and a man of conscience, that had forgiven the injuries Saul had done him and bore him no malice. He knew it, before his son wrote it (Prov. xxiv. 17, 18), that if we rejoice when our enemy falls the Lord sees it, and it displeases him; and that he who is glad at calamities shall not go unpunished, Prov. xvii. 5. By this it appears that those passages in David's psalms which express his desire of, and triumph in, the ruin of his enemies, proceeded not from a spirit of revenge, nor any irregular passion, but from a holy zeal for the glory of God and the public good; for by what he did here, when he heard of Saul's death, we may perceive that his natural temper was very tender, and that he was kindly affected even to those that hated him. He was very sincere, no question, in his mourning for Saul, and it was not pretended, or a copy of his countenance only. His passion was so strong, on this occasion, that it moved those about him; all that were with him, at least in complaisance to him, rent their clothes, and they fasted till even, in token of their sorrow; and probably it was a religious fast: they humbled themselves under the hand of God, and prayed for the repairing of the breaches made upon Israel by this defeat.
II. The reward he gave to him that brought him the tidings. Instead of preferring him, he put him to death, judged him out of his own mouth, as a murderer of his prince, and ordered him to be forthwith executed for the same. What a surprise was this to the messenger, who thought he should have favour shown him for his pains. In vain did he plead that he had Saul's order for it, that it was a real kindness to him, that he must inevitably have died; all those pleas are overruled: "Thy mouth has testified against thee, saying, I have slain the Lord's anointed (v. 16), therefore thou must die." Now,
1. David herein did not do unjustly. For, (1.) The man was an Amalekite. This, lest he should have mistaken it in his narrative, he made him own a second time, v. 13. That nation, and all that belonged to it, were doomed to destruction, so that, in slaying him, David did what his predecessor should have done and was rejected for not doing. (2.) He did himself confess the crime, so that the evidence was, by the consent of all laws, sufficient to convict him; for every man is presumed to make the best of himself. If he did as he said, he deserved to die for treason (v. 14), doing that which, it is probable, he heard Saul's own armour-bearer refuse to do; if not, yet by boasting that he had done it he plainly showed that if there had been occasion he would have done it, and would have made nothing of it; and, by boasting of it to David, he showed what opinion he had of him, that he would rejoice in it, as one altogether like himself, which was an intolerable affront to him who had himself once and again refused to stretch forth his hand against the Lord's anointed. And his lying to David, if indeed it was a lie, was highly criminal, and proved, as sooner or later that sin will prove, lying against his own head.
2. He did honourably and well. Hereby he demonstrated the sincerity of his grief, discouraged all others from thinking by doing the like to ingratiate themselves with him, and did that which might probably oblige the house of Saul and win upon them, and recommend him to the people as one that was zealous for public justice, without regard to his own private interest. We may learn from it that to give assistance to any in murdering themselves, directly or indirectly, if done wittingly, incurs the guilt of blood, and that the lives of princes ought to be, in a special manner, precious to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: rent: Sa2 3:31, Sa2 13:31; Gen 37:29, Gen 37:34; Act 14:14
likewise: Rom 12:15
John Gill
When David took hold on his clothes,.... Not on the young man's but his own:
and rent them; on bearing of the death of Saul and Jonathan, see Gen 37:34; from whence the Jews (l) gather, that a man is bound to rend his clothes for a prince, and for the father of the sanhedrim, since Saul, they say, was the prince, and Jonathan the father of that court:
and likewise all the men that were with him; rent their clothes also, in imitation of him; the same custom obtained among the Gentiles on mournful occasions (m).
(l) T. Bab. Moed. Katon, fol. 26. 1. (m) "-----it scissa veste Latinus". Virgil. Aeneid. 12. prope finem.
1:121:12: Եւ կոծեցան եւ պահեցին եւ լացին մինչեւ ցընդերեկս ՚ի վերայ Սաւուղայ եւ Յովնաթանու որդւոյ նորա, եւ ՚ի վերայ ժողովրդեանն Յուդայ. եւ ՚ի վերայ տանն Իսրայէլի զի հարա՛ն սրով։
12 Նրանք ողբացին, լաց եղան ու մինչեւ երեկոյ ծոմ պահեցին սրով ընկած Սաւուղի, նրա որդի Յովնաթանի, Յուդայի երկրի ժողովրդի ու Իսրայէլի տան համար:
12 Անոնք Սաւուղին համար ու անոր որդիին Յովնաթանին համար եւ Տէրոջը ժողովուրդին համար ու Իսրայէլի տանը համար սուգ բռնեցին ու լացին ու մինչեւ իրիկուն ծոմ բռնեցին, քանի որ սրով ինկած էին
Եւ կոծեցան եւ պահեցին եւ լացին մինչեւ ցընդերեկս ի վերայ Սաւուղայ եւ Յովնաթանու որդւոյ նորա, եւ ի վերայ ժողովրդեանն [4]Յուդայ, եւ ի վերայ տանն Իսրայելի զի հարան սրով:

1:12: Եւ կոծեցան եւ պահեցին եւ լացին մինչեւ ցընդերեկս ՚ի վերայ Սաւուղայ եւ Յովնաթանու որդւոյ նորա, եւ ՚ի վերայ ժողովրդեանն Յուդայ. եւ ՚ի վերայ տանն Իսրայէլի զի հարա՛ն սրով։
12 Նրանք ողբացին, լաց եղան ու մինչեւ երեկոյ ծոմ պահեցին սրով ընկած Սաւուղի, նրա որդի Յովնաթանի, Յուդայի երկրի ժողովրդի ու Իսրայէլի տան համար:
12 Անոնք Սաւուղին համար ու անոր որդիին Յովնաթանին համար եւ Տէրոջը ժողովուրդին համար ու Իսրայէլի տանը համար սուգ բռնեցին ու լացին ու մինչեւ իրիկուն ծոմ բռնեցին, քանի որ սրով ինկած էին
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 и рыдали и плакали, и постились до вечера о Сауле и о сыне его Ионафане, и о народе Господнем и о доме Израилевом, что пали они от меча.
1:12 καὶ και and; even ἐκόψαντο κοπτω cut; mourn καὶ και and; even ἔκλαυσαν κλαιω weep; cry καὶ και and; even ἐνήστευσαν νηστευω fast ἕως εως till; until δείλης δειλος timid; intimidated ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐπὶ επι in; on Ιωναθαν ιωναθαν the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἐπλήγησαν πλησσω plague; strike ἐν εν in ῥομφαίᾳ ρομφαια broadsword
1:12 וַֽ wˈa וְ and יִּסְפְּדוּ֙ yyispᵊḏˌû ספד lament וַ wa וְ and יִּבְכּ֔וּ yyivkˈû בכה weep וַ wa וְ and יָּצֻ֖מוּ yyāṣˌumû צום fast עַד־ ʕaḏ- עַד unto הָ hā הַ the עָ֑רֶב ʕˈārev עֶרֶב evening עַל־ ʕal- עַל upon שָׁא֞וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and עַל־ ʕal- עַל upon יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בְּנֹ֗ו bᵊnˈô בֵּן son וְ wᵊ וְ and עַל־ ʕal- עַל upon עַ֤ם ʕˈam עַם people יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֥י kˌî כִּי that נָפְל֖וּ nāfᵊlˌû נפל fall בֶּ be בְּ in † הַ the חָֽרֶב׃ ס ḥˈārev . s חֶרֶב dagger
1:12. et planxerunt et fleverunt et ieiunaverunt usque ad vesperam super Saul et super Ionathan filium eius et super populum Domini et super domum Israhel quod corruissent gladioAnd they mourned, and wept, and fasted until evening for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel, because they were fallen by the sword.
12. and they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword.
1:12. And they mourned, and wept, and fasted until evening, over Saul and over his son Jonathan, and over the people of the Lord and over the house of Israel, because they had fallen by the sword.
And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword:

1:12 и рыдали и плакали, и постились до вечера о Сауле и о сыне его Ионафане, и о народе Господнем и о доме Израилевом, что пали они от меча.
1:12
καὶ και and; even
ἐκόψαντο κοπτω cut; mourn
καὶ και and; even
ἔκλαυσαν κλαιω weep; cry
καὶ και and; even
ἐνήστευσαν νηστευω fast
ἕως εως till; until
δείλης δειλος timid; intimidated
ἐπὶ επι in; on
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐπὶ επι in; on
Ιωναθαν ιωναθαν the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἐπλήγησαν πλησσω plague; strike
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
1:12
וַֽ wˈa וְ and
יִּסְפְּדוּ֙ yyispᵊḏˌû ספד lament
וַ wa וְ and
יִּבְכּ֔וּ yyivkˈû בכה weep
וַ wa וְ and
יָּצֻ֖מוּ yyāṣˌumû צום fast
עַד־ ʕaḏ- עַד unto
הָ hā הַ the
עָ֑רֶב ʕˈārev עֶרֶב evening
עַל־ ʕal- עַל upon
שָׁא֞וּל šāʔˈûl שָׁאוּל Saul
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
בְּנֹ֗ו bᵊnˈô בֵּן son
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עַ֤ם ʕˈam עַם people
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֥י kˌî כִּי that
נָפְל֖וּ nāfᵊlˌû נפל fall
בֶּ be בְּ in
† הַ the
חָֽרֶב׃ ס ḥˈārev . s חֶרֶב dagger
1:12. et planxerunt et fleverunt et ieiunaverunt usque ad vesperam super Saul et super Ionathan filium eius et super populum Domini et super domum Israhel quod corruissent gladio
And they mourned, and wept, and fasted until evening for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel, because they were fallen by the sword.
12. and they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel; because they were fallen by the sword.
1:12. And they mourned, and wept, and fasted until evening, over Saul and over his son Jonathan, and over the people of the Lord and over the house of Israel, because they had fallen by the sword.
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Albert Barnes: Notes on the Bible - 1834
1:12: For Saul ... - David's thoroughly patriotic and unselfish character is strongly marked here. He looked upon the death of Saul, and the defeat of Israel by a pagan foe, with unmixed sorrow, though it opened to him the way to the throne, and removed his mortal enemy out of the way. For Jonathan he mourned with all the tenderness of a loving friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Psa 35:13, Psa 35:14; Pro 24:17; Jer 9:1; Amo 6:6; Mat 5:44; Co2 11:29; Pe1 3:8
John Gill
And they mourned and wept,.... Inwardly mourned, and outwardly wept, no doubt sincerely:
and fasted until even; ate no food all that day until it was evening, the manner in which fasts used to be kept:
for Saul, and for Jonathan his son; it is no wonder that David and his men should mourn for Jonathan, a good man, and a valiant one, and a dear and faithful friend of David's; but it may seem not so clear a thing that they should, mourn for Saul, a wicked man, and a persecutor of David without cause: but it should be observed that he had been reconciled to David, and had not since attempted anything against him; besides, he was his prince, his father-in-law, and the rather he might be grieved for his death, and his men with him, because it was matter of joy to the Philistines, and they would endeavour to avail themselves of it; and especially the manner of his death, that he should be the cause of it himself, and die without repentance, as it might be feared, and quickly after consultation with a witch, and when left of God, if these particulars were known to David:
and for the people of the Lord, and for the house of Israel; that is, the people of the Lord, even the house of Israel, or who were of the house of Israel; or if they are to be distinguished, the former may respect the people of the Lord who died in battle, for whom mourning was made; and the latter the people that survived, the whole kingdom of Israel, which had sustained a great loss by the slaughter made in this battle, as it follows:
because they were fallen by the sword; so many of them.
1:131:13: Եւ ասէ Դաւիթ ցպատանին որ պատմեաց նմա. Ուստի՞ ես դու։ Եւ ասէ. Որդի առն պանդխտի Ամաղեկացւո՛յ եմ ես[3158]։ [3158] Յօրինակին պակասէր. Ուստի ես դու։ Եւ ասէ. Որդի առն։
13 Դաւիթն ասաց իրեն լուր բերող երիտասարդին. «Որտեղի՞ց ես դու»: Մարդն ասաց. «Մի պանդուխտ ամաղէկացու որդի եմ ես»:
13 Դաւիթ իրեն լուր բերող պատանիին ըսաւ. «Դուն ո՞ր տեղացի ես»։ Անիկա ըսաւ. «Ես պանդուխտ Ամաղեկացիի մը զաւակ եմ»։
Եւ ասէ Դաւիթ ցպատանին որ պատմեաց նմա. Ուստի՞ ես դու: Եւ ասէ. Որդի առն պանդխտի Ամաղեկացւոյ եմ ես:

1:13: Եւ ասէ Դաւիթ ցպատանին որ պատմեաց նմա. Ուստի՞ ես դու։ Եւ ասէ. Որդի առն պանդխտի Ամաղեկացւո՛յ եմ ես[3158]։
[3158] Յօրինակին պակասէր. Ուստի ես դու։ Եւ ասէ. Որդի առն։
13 Դաւիթն ասաց իրեն լուր բերող երիտասարդին. «Որտեղի՞ց ես դու»: Մարդն ասաց. «Մի պանդուխտ ամաղէկացու որդի եմ ես»:
13 Դաւիթ իրեն լուր բերող պատանիին ըսաւ. «Դուն ո՞ր տեղացի ես»։ Անիկա ըսաւ. «Ես պանդուխտ Ամաղեկացիի մը զաւակ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 И сказал Давид отроку, рассказывавшему ему: откуда ты? И сказал он: я~--- сын пришельца Амаликитянина.
1:13 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith τῷ ο the παιδαρίῳ παιδαριον little boy τῷ ο the ἀπαγγέλλοντι απαγγελλω report αὐτῷ αυτος he; him πόθεν ποθεν from where; how can be εἶ ειμι be σύ συ you καὶ και and; even εἶπεν επω say; speak υἱὸς υιος son ἀνδρὸς ανηρ man; husband παροίκου παροικος resident; foreigner Αμαληκίτου αμαληκιτης I εἰμι ειμι be
1:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דָּוִ֗ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy הַ ha הַ the מַּגִּ֣יד mmaggˈîḏ נגד report לֹ֔ו lˈô לְ to אֵ֥י ʔˌê אֵי where מִ mi מִן from זֶּ֖ה zzˌeh זֶה this אָ֑תָּה ʔˈāttā אַתָּה you וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say בֶּן־ ben- בֵּן son אִ֛ישׁ ʔˈîš אִישׁ man גֵּ֥ר gˌēr גֵּר sojourner עֲמָלֵקִ֖י ʕᵃmālēqˌî עֲמָלֵקִי Amalekite אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
1:13. dixitque David ad iuvenem qui nuntiaverat ei unde es qui respondit filius hominis advenae amalechitae ego sumAnd David said to the young man that told him: Whence art thou? He answered: I am the son of a stranger of Amalec.
13. And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite.
1:13. And David said to the youth who had reported it to him, “Where are you from?” And he responded, “I am the son of a man who is a new arrival from the Amalekites.”
And David said unto the young man that told him, Whence [art] thou? And he answered, I [am] the son of a stranger, an Amalekite:

1:13 И сказал Давид отроку, рассказывавшему ему: откуда ты? И сказал он: я~--- сын пришельца Амаликитянина.
1:13
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
παιδαρίῳ παιδαριον little boy
τῷ ο the
ἀπαγγέλλοντι απαγγελλω report
αὐτῷ αυτος he; him
πόθεν ποθεν from where; how can be
εἶ ειμι be
σύ συ you
καὶ και and; even
εἶπεν επω say; speak
υἱὸς υιος son
ἀνδρὸς ανηρ man; husband
παροίκου παροικος resident; foreigner
Αμαληκίτου αμαληκιτης I
εἰμι ειμι be
1:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
דָּוִ֗ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
הַ ha הַ the
מַּגִּ֣יד mmaggˈîḏ נגד report
לֹ֔ו lˈô לְ to
אֵ֥י ʔˌê אֵי where
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
אָ֑תָּה ʔˈāttā אַתָּה you
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
בֶּן־ ben- בֵּן son
אִ֛ישׁ ʔˈîš אִישׁ man
גֵּ֥ר gˌēr גֵּר sojourner
עֲמָלֵקִ֖י ʕᵃmālēqˌî עֲמָלֵקִי Amalekite
אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
1:13. dixitque David ad iuvenem qui nuntiaverat ei unde es qui respondit filius hominis advenae amalechitae ego sum
And David said to the young man that told him: Whence art thou? He answered: I am the son of a stranger of Amalec.
13. And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite.
1:13. And David said to the youth who had reported it to him, “Where are you from?” And he responded, “I am the son of a man who is a new arrival from the Amalekites.”
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Albert Barnes: Notes on the Bible - 1834
1:13: Whether David believed the Amalekite's story, or not, his anger was equally excited, and the fact that the young man was an Amalekite, was not calculated to calm or check it. That David's temper was hasty, we know from Sa1 25:13, Sa1 25:32-34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Sa2 1:8
Geneva 1599
(e) And David said unto the young man that told him, Whence [art] thou? And he answered, I [am] the son of a stranger, an Amalekite.
(e) After the lamentation, he examined him again.
John Gill
And David said unto the young man that told him, whence art thou?.... From what place, or of what people and nation art thou? though Abarbinel thinks it neither respects place nor people, but that David thought he was another man's servant; so that the sense of the question is, to what man did he belong?
and he answered, I am the son of a stranger, an Amalekite; he was not any man's servant, but the son of a proselyte, of one that was by birth and nation an Amalekite, but proselyted to the Jewish religion; he might know of what nation he originally was, by the account he had given of what passed between him and Saul, 2Kings 1:8; though the mind of David might so disturbed as not to advert to it; or if he did, he might be willing to have it repeated for confirmation's sake.
Robert Jamieson, A. R. Fausset and David Brown
David said unto the young man . . . Whence art thou?--The man had at the outset stated who he was. But the question was now formally and judicially put. The punishment inflicted on the Amalekite may seem too severe, but the respect paid to kings in the West must not be regarded as the standard for that which the East may think due to royal station. David's reverence for Saul, as the Lord's anointed, was in his mind a principle on which he had faithfully acted on several occasions of great temptation. In present circumstances it was especially important that his principle should be publicly known; and to free himself from the imputation of being in any way accessory to the execrable crime of regicide was the part of a righteous judge, no less than of a good politician.
1:141:14: Ասէ ցնա Դաւիթ. Եւ զիա՞րդ ո՛չ երկեար ձգել զձեռն քո ապականել զօծեալն Տեառն։
14 Դաւիթն ասաց նրան. «Ինչպէ՞ս չվախեցար ձեռք բարձրացնել ու սպանել Տիրոջ օծեալին»:
14 Եւ Դաւիթ անոր ըսաւ. «Ի՞նչպէս չվախցար ձեռքդ երկնցնելու եւ Տէրոջը օծեալը մեռցնելու»։
Ասէ ցնա Դաւիթ. Եւ զիա՞րդ ոչ երկեար ձգել զձեռն քո [5]ապականել զօծեալն Տեառն:

1:14: Ասէ ցնա Դաւիթ. Եւ զիա՞րդ ո՛չ երկեար ձգել զձեռն քո ապականել զօծեալն Տեառն։
14 Դաւիթն ասաց նրան. «Ինչպէ՞ս չվախեցար ձեռք բարձրացնել ու սպանել Տիրոջ օծեալին»:
14 Եւ Դաւիթ անոր ըսաւ. «Ի՞նչպէս չվախցար ձեռքդ երկնցնելու եւ Տէրոջը օծեալը մեռցնելու»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 Тогда Давид сказал ему: как не побоялся ты поднять руку, чтобы убить помазанника Господня?
1:14 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Δαυιδ δαβιδ Dabid; Thavith πῶς πως.1 how οὐκ ου not ἐφοβήθης φοβεω afraid; fear ἐπενεγκεῖν επιφερω impose; inflict χεῖρά χειρ hand σου σου of you; your διαφθεῖραι διαφθειρω deteriorate; ruin τὸν ο the χριστὸν χριστος Anointed κυρίου κυριος lord; master
1:14 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלָ֖יו ʔēlˌāʸw אֶל to דָּוִ֑ד dāwˈiḏ דָּוִד David אֵ֚יךְ ˈʔêḵ אֵיךְ how לֹ֣א lˈō לֹא not יָרֵ֔אתָ yārˈēṯā ירא fear לִ li לְ to שְׁלֹ֨חַ֙ šᵊlˈōₐḥ שׁלח send יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand לְ lᵊ לְ to שַׁחֵ֖ת šaḥˌēṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:14. et ait ad eum David quare non timuisti mittere manum tuam ut occideres christum DominiDavid said to him: Why didst thou not fear to put out thy hand to kill the Lord's anointed?
14. And David said unto him, How wast thou not afraid to put forth thine hand to destroy the LORD’S anointed?
1:14. And David said to him, “Why were you not afraid to put forth your hand, so that you would kill the Christ of the Lord?”
And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the LORD' S anointed:

1:14 Тогда Давид сказал ему: как не побоялся ты поднять руку, чтобы убить помазанника Господня?
1:14
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Δαυιδ δαβιδ Dabid; Thavith
πῶς πως.1 how
οὐκ ου not
ἐφοβήθης φοβεω afraid; fear
ἐπενεγκεῖν επιφερω impose; inflict
χεῖρά χειρ hand
σου σου of you; your
διαφθεῖραι διαφθειρω deteriorate; ruin
τὸν ο the
χριστὸν χριστος Anointed
κυρίου κυριος lord; master
1:14
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלָ֖יו ʔēlˌāʸw אֶל to
דָּוִ֑ד dāwˈiḏ דָּוִד David
אֵ֚יךְ ˈʔêḵ אֵיךְ how
לֹ֣א lˈō לֹא not
יָרֵ֔אתָ yārˈēṯā ירא fear
לִ li לְ to
שְׁלֹ֨חַ֙ šᵊlˈōₐḥ שׁלח send
יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand
לְ lᵊ לְ to
שַׁחֵ֖ת šaḥˌēṯ שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:14. et ait ad eum David quare non timuisti mittere manum tuam ut occideres christum Domini
David said to him: Why didst thou not fear to put out thy hand to kill the Lord's anointed?
14. And David said unto him, How wast thou not afraid to put forth thine hand to destroy the LORD’S anointed?
1:14. And David said to him, “Why were you not afraid to put forth your hand, so that you would kill the Christ of the Lord?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Ср. 1: Цар. XXIV:1-4; XXVI:1-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: How: Num 12:8; Sa1 31:4; Pe2 2:10
stretch forth: Sa1 24:6, Sa1 26:9; Psa 105:15
John Gill
And David said unto him, how, wast thou not afraid to stretch forth thine hand,.... By which it should seem that he did more than stand upon him, and press his body, that the spear might pierce through him, but that he drew his sword, and slew him; so David understood him, and is the sense of the phrase in 1Kings 17:51,
to destroy the Lord's anointed? a reason why David did not destroy him, when it was in the power of his hands, and which he made use of to dissuade others from it; and here charges it not only as a criminal, but a daring action in this young man, at which he expresses his admiration how he could do it; hereby representing it as a very shocking and detestable action; see 1Kings 24:6.
1:151:15: Եւ կոչեա՛ց Դաւիթ զմի ՚ի մանկտւոյն եւ ասէ. Մատի՛ր պատահեա դմա։ Եւ եհար զնա եւ մեռաւ[3159]։ [3159] Ոմանք. Զմի ՚ի մանկտւոյն իւրոյ. եւ ասէ։
15 Դաւիթն իր ծառաներից մէկին կանչելով՝ ասաց. «Մօտեցի՛ր ու սպանի՛ր սրան»: Նա հարուածեց, ու մարդը մեռաւ:
15 Դաւիթ մանչերէն մէկը կանչեց ու ըսաւ. «Մօտեցի՛ր, ասիկա մեռցո՛ւր»։ Զանիկա զարկաւ ու մեռցուց։
Եւ կոչեաց Դաւիթ զմի ի մանկտւոյն եւ ասէ. Մատիր պատահեա դմա: Եւ եհար զնա եւ մեռաւ:

1:15: Եւ կոչեա՛ց Դաւիթ զմի ՚ի մանկտւոյն եւ ասէ. Մատի՛ր պատահեա դմա։ Եւ եհար զնա եւ մեռաւ[3159]։
[3159] Ոմանք. Զմի ՚ի մանկտւոյն իւրոյ. եւ ասէ։
15 Դաւիթն իր ծառաներից մէկին կանչելով՝ ասաց. «Մօտեցի՛ր ու սպանի՛ր սրան»: Նա հարուածեց, ու մարդը մեռաւ:
15 Դաւիթ մանչերէն մէկը կանչեց ու ըսաւ. «Մօտեցի՛ր, ասիկա մեռցո՛ւր»։ Զանիկա զարկաւ ու մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 И призвал Давид одного из отроков и сказал ему: подойди, убей его.
1:15 καὶ και and; even ἐκάλεσεν καλεω call; invite Δαυιδ δαβιδ Dabid; Thavith ἓν εις.1 one; unit τῶν ο the παιδαρίων παιδαριον little boy αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak προσελθὼν προσερχομαι approach; go ahead ἀπάντησον απανταω meet; plead αὐτῷ αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτόν αυτος he; him καὶ και and; even ἀπέθανεν αποθνησκω die
1:15 וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call דָוִ֗ד ḏāwˈiḏ דָּוִד David לְ lᵊ לְ to אַחַד֙ ʔaḥˌaḏ אֶחָד one מֵֽ mˈē מִן from הַ ha הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say גַּ֣שׁ gˈaš נגשׁ approach פְּגַע־ pᵊḡaʕ- פגע meet בֹּ֑ו bˈô בְּ in וַ wa וְ and יַּכֵּ֖הוּ yyakkˌēhû נכה strike וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
1:15. vocansque David unum de pueris ait accedens inrue in eum qui percussit illum et mortuus estAnd David calling one of his servants, said: Go near and fall upon him. And he struck him so that he died.
15. And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died.
1:15. And calling one of his servants, David said, “Draw near and rush against him” And he struck him, and he died.
And David called one of the young men, and said, Go near, [and] fall upon him. And he smote him that he died:

1:15 И призвал Давид одного из отроков и сказал ему: подойди, убей его.
1:15
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Δαυιδ δαβιδ Dabid; Thavith
ἓν εις.1 one; unit
τῶν ο the
παιδαρίων παιδαριον little boy
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
προσελθὼν προσερχομαι approach; go ahead
ἀπάντησον απανταω meet; plead
αὐτῷ αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτόν αυτος he; him
καὶ και and; even
ἀπέθανεν αποθνησκω die
1:15
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
דָוִ֗ד ḏāwˈiḏ דָּוִד David
לְ lᵊ לְ to
אַחַד֙ ʔaḥˌaḏ אֶחָד one
מֵֽ mˈē מִן from
הַ ha הַ the
נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
גַּ֣שׁ gˈaš נגשׁ approach
פְּגַע־ pᵊḡaʕ- פגע meet
בֹּ֑ו bˈô בְּ in
וַ wa וְ and
יַּכֵּ֖הוּ yyakkˌēhû נכה strike
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
1:15. vocansque David unum de pueris ait accedens inrue in eum qui percussit illum et mortuus est
And David calling one of his servants, said: Go near and fall upon him. And he struck him so that he died.
15. And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died.
1:15. And calling one of his servants, David said, “Draw near and rush against him” And he struck him, and he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: Go near: Sa2 4:10-12; Jdg 8:20; Sa1 22:17, Sa1 22:18; Kg1 2:25, Kg1 2:34, Kg1 2:46; Job 5:12; Pro 11:18
John Gill
And David called one of the young men,.... His servants that attended on him:
and said, go near, and fall upon him; by smiting him with his sword:
and he smote him, that he died; his orders were instantly obeyed. Kings and generals of armies had great power in those times and countries to execute a man immediately, without any other judge or jury: what may serve, or David might think would serve, to justify him in doing this, is what follows.
1:161:16: Եւ ասէ ցնա Դաւիթ. Արիւն քո ՚ի գլո՛ւխ քո. զի բերա՛ն քո խօսեցաւ զքէն եւ ասէ, թէ ե՛ս սպանի զօծեալն Տեառն։
16 Դաւիթն ասաց նրան. «Քո արիւնը թող քո գլխին լինի, քանզի քո բերանը քո մասին վկայութիւն տուեց՝ ասելով. “Ես սպանեցի Տիրոջ օծեալին”»:
16 Ու Դաւիթ անոր ըսաւ. «Քու արիւնդ քու գլուխդ ըլլայ, քանզի քու բերանդ քեզի համար վկայութիւն տուաւ՝ ըսելով. ‘Տէրոջը օծեալը ես մեռցուցի’»։
Եւ ասէ ցնա Դաւիթ. Արիւն քո ի գլուխ քո. զի բերան քո խօսեցաւ զքէն եւ ասէ, թէ` Ես սպանի զօծեալն Տեառն:

1:16: Եւ ասէ ցնա Դաւիթ. Արիւն քո ՚ի գլո՛ւխ քո. զի բերա՛ն քո խօսեցաւ զքէն եւ ասէ, թէ ե՛ս սպանի զօծեալն Տեառն։
16 Դաւիթն ասաց նրան. «Քո արիւնը թող քո գլխին լինի, քանզի քո բերանը քո մասին վկայութիւն տուեց՝ ասելով. “Ես սպանեցի Տիրոջ օծեալին”»:
16 Ու Դաւիթ անոր ըսաւ. «Քու արիւնդ քու գլուխդ ըլլայ, քանզի քու բերանդ քեզի համար վկայութիւն տուաւ՝ ըսելով. ‘Տէրոջը օծեալը ես մեռցուցի’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 И {тот} убил его, и он умер. И сказал к нему Давид: кровь твоя на голове твоей, ибо твои уста свидетельствовали на тебя, когда ты говорил: я убил помазанника Господня.
1:16 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward αὐτόν αυτος he; him τὸ ο the αἷμά αιμα blood; bloodstreams σου σου of you; your ἐπὶ επι in; on τὴν ο the κεφαλήν κεφαλη head; top σου σου of you; your ὅτι οτι since; that τὸ ο the στόμα στομα mouth; edge σου σου of you; your ἀπεκρίθη αποκρινομαι respond κατὰ κατα down; by σοῦ σου of you; your λέγων λεγω tell; declare ὅτι οτι since; that ἐγὼ εγω I ἐθανάτωσα θανατοω put to death τὸν ο the χριστὸν χριστος Anointed κυρίου κυριος lord; master
1:16 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David דָּמְךָ֖דמיך *dāmᵊḵˌā דָּם blood עַל־ ʕal- עַל upon רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head כִּ֣י kˈî כִּי that פִ֗יךָ fˈîḵā פֶּה mouth עָנָ֤ה ʕānˈā ענה answer בְךָ֙ vᵊḵˌā בְּ in לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i מֹתַ֖תִּי mōṯˌattî מות die אֶת־ ʔeṯ- אֵת [object marker] מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
1:16. et ait ad eum David sanguis tuus super caput tuum os enim tuum locutum est adversum te dicens ego interfeci christum DominiAnd David said to him: Thy blood be upon thy own head: for thy own mouth hath spoken against thee, saying: I have slain the Lord's anointed.
16. And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD’S anointed.
1:16. And David said to him: “Your blood is upon your own head. For your own mouth has spoken against you, saying: ‘I have killed the Christ of the Lord.’ ”
And David said unto him, Thy blood [be] upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD' S anointed:

1:16 И {тот} убил его, и он умер. И сказал к нему Давид: кровь твоя на голове твоей, ибо твои уста свидетельствовали на тебя, когда ты говорил: я убил помазанника Господня.
1:16
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
αὐτόν αυτος he; him
τὸ ο the
αἷμά αιμα blood; bloodstreams
σου σου of you; your
ἐπὶ επι in; on
τὴν ο the
κεφαλήν κεφαλη head; top
σου σου of you; your
ὅτι οτι since; that
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
ἀπεκρίθη αποκρινομαι respond
κατὰ κατα down; by
σοῦ σου of you; your
λέγων λεγω tell; declare
ὅτι οτι since; that
ἐγὼ εγω I
ἐθανάτωσα θανατοω put to death
τὸν ο the
χριστὸν χριστος Anointed
κυρίου κυριος lord; master
1:16
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
דָּמְךָ֖דמיך
*dāmᵊḵˌā דָּם blood
עַל־ ʕal- עַל upon
רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head
כִּ֣י kˈî כִּי that
פִ֗יךָ fˈîḵā פֶּה mouth
עָנָ֤ה ʕānˈā ענה answer
בְךָ֙ vᵊḵˌā בְּ in
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
מֹתַ֖תִּי mōṯˌattî מות die
אֶת־ ʔeṯ- אֵת [object marker]
מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
1:16. et ait ad eum David sanguis tuus super caput tuum os enim tuum locutum est adversum te dicens ego interfeci christum Domini
And David said to him: Thy blood be upon thy own head: for thy own mouth hath spoken against thee, saying: I have slain the Lord's anointed.
16. And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD’S anointed.
1:16. And David said to him: “Your blood is upon your own head. For your own mouth has spoken against you, saying: ‘I have killed the Christ of the Lord.’ ”
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Adam Clarke: Commentary on the Bible - 1831
1:16: Thy blood be upon thy head - If he killed Saul, as he said he did, then he deserved death; at that time it was not known to the contrary, and this man was executed on his own confession.
2 Kings (2 Samuel) 1:17
Albert Barnes: Notes on the Bible - 1834
1:16: David might well think his sentence just though severe, for he had more than once expressed the deliberate opinion that none could lift up his hand against the Lord's anointed, and be guiltless (see Sa1 24:6; Sa1 26:9, Sa1 26:11, Sa1 26:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Thy blood: Gen 9:5, Gen 9:6; Lev 20:9, Lev 20:11-13, Lev 20:16, Lev 20:27; Deu 19:10; Jos 2:19; Jdg 9:24; Sa1 26:9; Kg1 2:32, Kg1 2:33, Kg1 2:37; Eze 18:13, Eze 33:5; Mat 27:25; Act 20:26
mouth: Sa2 1:10; Job 15:6; Pro 6:2; Luk 19:22; Rom 3:19
Geneva 1599
And David said unto him, (f) Thy blood [be] upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD'S anointed.
(f) You are justly punished for your fault.
John Gill
And David said unto him, thy blood be upon thy head,.... The blood that he had shed, let him suffer for it; for as he had shed blood, his blood ought to be shed, according to the law of God; and for proof of this, that he had so done, he appeals to his own confession:
for thy mouth hath testified against thee, saying, I have slain the Lord's anointed; and what might serve to confirm the truth of what he had said were the crown and bracelet which he brought along with him; and besides he was an Amalekite, of a nation that was devoted to destruction; and, as Abarbinel thinks, David might suppose that he killed Saul to take vengeance on him for what he had done to their nation; but, after all, both he and Maimonides (n) allow the punishment of him was not strictly according to law, but was a temporary decree, an extraordinary case, and an act of royal authority; for in common cases a man was not to be condemned and put to death upon his own confession, since it is possible he may not be in his right mind (o); but David chose to exercise severity in this case, partly to show his respect to Saul, and to ingratiate himself into the favour of his friends, and partly to deter men from attempting to assassinate princes, who himself was now about to ascend the throne.
(n) Hilchot Sanhedrin, c. 18. sect. 6. (o) T. Bab. Yehamot, fol. 25. 2. Maimon. ibid.
1:171:17: Եւ ողբա՛ց Դաւիթ զողբս զայս ՚ի վերայ Սաւուղայ եւ ՚ի վերայ Յովնաթանու որդւոյ նորա.
17 Դաւիթը Սաւուղի ու նրա որդի Յովնաթանի վրայ այս ողբը յօրինեց եւ պատուիրեց այս ողբը ուսուցանել Յուդայի երկրի աղեղնակիրներին:
17 Դաւիթ Սաւուղին ու Յովնաթանին վրայ այս ողբը ըսաւ
Եւ ողբաց Դաւիթ զողբս զայս ի վերայ Սաւուղայ եւ ի վերայ Յովնաթանու որդւոյ նորա:

1:17: Եւ ողբա՛ց Դաւիթ զողբս զայս ՚ի վերայ Սաւուղայ եւ ՚ի վերայ Յովնաթանու որդւոյ նորա.
17 Դաւիթը Սաւուղի ու նրա որդի Յովնաթանի վրայ այս ողբը յօրինեց եւ պատուիրեց այս ողբը ուսուցանել Յուդայի երկրի աղեղնակիրներին:
17 Դաւիթ Սաւուղին ու Յովնաթանին վրայ այս ողբը ըսաւ
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 И оплакал Давид Саула и сына его Ионафана сею плачевною песнью,
1:17 καὶ και and; even ἐθρήνησεν θρηνεω lament Δαυιδ δαβιδ Dabid; Thavith τὸν ο the θρῆνον θρηνος lament τοῦτον ουτος this; he ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐπὶ επι in; on Ιωναθαν ιωναθαν the υἱὸν υιος son αὐτοῦ αυτος he; him
1:17 וַ wa וְ and יְקֹנֵ֣ן yᵊqōnˈēn קין chant elegy דָּוִ֔ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קִּינָ֖ה qqînˌā קִינָה elegy הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this עַל־ ʕal- עַל upon שָׁא֖וּל šāʔˌûl שָׁאוּל Saul וְ wᵊ וְ and עַל־ ʕal- עַל upon יְהֹונָתָ֥ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan בְּנֹֽו׃ bᵊnˈô בֵּן son
1:17. planxit autem David planctum huiuscemodi super Saul et super Ionathan filium eiusAnd David made this kind of lamentation over Saul, and over Jonathan his son.
17. And David lamented with this lamentation over Saul and over Jonathan his son:
1:17. Then David mourned a lamentation over Saul and over his son Jonathan, in this way.
And David lamented with this lamentation over Saul and over Jonathan his son:

1:17 И оплакал Давид Саула и сына его Ионафана сею плачевною песнью,
1:17
καὶ και and; even
ἐθρήνησεν θρηνεω lament
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
θρῆνον θρηνος lament
τοῦτον ουτος this; he
ἐπὶ επι in; on
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐπὶ επι in; on
Ιωναθαν ιωναθαν the
υἱὸν υιος son
αὐτοῦ αυτος he; him
1:17
וַ wa וְ and
יְקֹנֵ֣ן yᵊqōnˈēn קין chant elegy
דָּוִ֔ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קִּינָ֖ה qqînˌā קִינָה elegy
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
עַל־ ʕal- עַל upon
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יְהֹונָתָ֥ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan
בְּנֹֽו׃ bᵊnˈô בֵּן son
1:17. planxit autem David planctum huiuscemodi super Saul et super Ionathan filium eius
And David made this kind of lamentation over Saul, and over Jonathan his son.
17. And David lamented with this lamentation over Saul and over Jonathan his son:
1:17. Then David mourned a lamentation over Saul and over his son Jonathan, in this way.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Lamentation for Jonathan. B. C. 1055.

17 And David lamented with this lamentation over Saul and over Jonathan his son: 18 (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.) 19 The beauty of Israel is slain upon thy high places: how are the mighty fallen! 20 Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. 21 Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil. 22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. 23 Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions. 24 Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel. 25 How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places. 26 I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. 27 How are the mighty fallen, and the weapons of war perished!
When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have,
I. The orders David gave with this elegy (v. 18): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either. 1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen. xlviii. 22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, 1 Sam. xxi. 3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (1 Chron. xii. 2); therefore, 2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deut. xxxi. 19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Josh. x. 13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge.
II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been,
1. A man of an excellent spirit, in four things:--
(1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour, [1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum--Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man--earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity. [2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (v. 21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Lev. xxi. 12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (v. 19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, 1 Sam. xiv. 47. His sword returned not empty, but satiated with blood and spoil, v. 22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (v. 23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, v. 24. The daughters of Israel he clothed in scarlet, which was their delight.
(2.) He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (v. 25): O Jonathan! thou wast slain in thy high places! which (compared with v. 19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (v. 26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: "Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee." He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. [2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve.
(3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, v. 20. Good men are touched in a very sensible part by the reproaches of those that reproach God.
(4.) He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (v. 19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, (v. 19, 25, 27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them.
2. A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upon Fame is elegant (v. 20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted. (2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, v. 21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe, [1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect--the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. [2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joel i. 9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.
Adam Clarke: Commentary on the Bible - 1831
1:17: David lamented - See this lamentation, and the notes on it at the end of this chapter, Sa2 1:21 (note).
2 Kings (2 Samuel) 1:18
Albert Barnes: Notes on the Bible - 1834
1:17: The words lamented and lamentation must be understood in the technical sense of a funeral dirge or mournful elegy. (See similar dirges in Sa2 3:33-34; and Ch2 35:25.) This and the brief stanza on the death of Abner are the only specimens preserved to us of David's secular poetry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: lamented: Sa2 1:19; Gen 50:11; Ch2 35:25; Jer 9:17-21
Carl Friedrich Keil and Franz Delitzsch

David's elegy upon Saul and Jonathan. - An eloquent testimony to the depth and sincerity of David's grief for the death of Saul is handed down to us in the elegy which he composed upon Saul and his noble son Jonathan, and which he had taught to the children of Israel. It is one of the finest odes of the Old Testament; full of lofty sentiment, and springing from deep and sanctified emotion, in which, without the slightest allusion to his own relation to the fallen king, David celebrates without envy the bravery and virtues of Saul and his son Jonathan, and bitterly laments their loss. "He said to teach," i.e., he commanded the children of Judah to practise or learn it. קשׁת, bow; i.e., a song to which the title Kesheth or bow was given, not only because the bow is referred to (2Kings 1:22), but because it is a martial ode, and the bow was one of the principal weapons used by the warriors of that age, and one in the use of which the Benjaminites, the tribe-mates of Saul, were particularly skilful: cf. 1Chron 8:40; 1Chron 12:2; 2Chron 14:7; 2Chron 17:17. Other explanations are by no means so natural; such, for example, as that it related to the melody to which the ode was sung; whilst some are founded upon false renderings, or arbitrary alterations of the text, e.g., that of Ewald (Gesch. i. p. 41), Thenius, etc. This elegy was inserted in "the book of the righteous" (see at Josh 10:13), from which the author of the books of Samuel has taken it.
John Gill
And David lamented with this lamentation over Saul, and over Jonathan his son. Composed the following elegy on account of their death, and sung it in a tune agreeable to it, he and the men that were with him.
Robert Jamieson, A. R. Fausset and David Brown
DAVID LAMENTS SAUL AND JONATHAN. (2Kings 1:17-27)
David lamented with this lamentation--It has always been customary for Eastern people, on the death of great kings and warriors, to celebrate their qualities and deeds in funeral songs. This inimitable pathetic elegy is supposed by many writers to have become a national war song, and to have been taught to the young Israelites under the name of "The Bow," in conformity with the practice of Hebrew and many classical writers in giving titles to their songs from the principal theme (Ps 22:1; Ps 56:1; Ps 60:1; Ps 80:1; Ps 100:1). Although the words "the use of" are a supplement by our translators, they may be rightly introduced, for the natural sense of this parenthetical verse is, that David took immediate measures for instructing the people in the knowledge and practice of archery, their great inferiority to the enemy in this military arm having been the main cause of the late national disaster.
1:181:18: եւ ասաց Դաւիթ ուսուցանե՛լ որդւոցն Յուդայ ※ աղեղնաւորութիւն. եւ ահա գրեալ է ՚ի գիրս Ուղղութեան։
18 Այն գրուած է Արդարութեան գրքում:
18 Ու պատուիրեց որ Աղեղը* Յուդային որդիներուն սորվեցնեն։ Անիկա Ուղիղին գրքին մէջ գրուած է։
եւ ասաց Դաւիթ ուսուցանել որդւոցն Յուդայ աղեղնաւորութիւն. եւ ահա գրեալ է ի գիրս Ուղղութեան:

1:18: եւ ասաց Դաւիթ ուսուցանե՛լ որդւոցն Յուդայ ※ աղեղնաւորութիւն. եւ ահա գրեալ է ՚ի գիրս Ուղղութեան։
18 Այն գրուած է Արդարութեան գրքում:
18 Ու պատուիրեց որ Աղեղը* Յուդային որդիներուն սորվեցնեն։ Անիկա Ուղիղին գրքին մէջ գրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 и повелел научить сынов Иудиных луку, как написано в книге Праведного, и сказал:
1:18 καὶ και and; even εἶπεν επω say; speak τοῦ ο the διδάξαι διδασκω teach τοὺς ο the υἱοὺς υιος son Ιουδα ιουδα Iouda; Iutha ἰδοὺ ιδου see!; here I am γέγραπται γραφω write ἐπὶ επι in; on βιβλίου βιβλιον scroll τοῦ ο the εὐθοῦς ευθης straightforward; right
1:18 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לְ lᵊ לְ to לַמֵּ֥ד lammˌēḏ למד learn בְּנֵֽי־ bᵊnˈê- בֵּן son יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow הִנֵּ֥ה hinnˌē הִנֵּה behold כְתוּבָ֖ה ḵᵊṯûvˌā כתב write עַל־ ʕal- עַל upon סֵ֥פֶר sˌēfer סֵפֶר letter הַ ha הַ the יָּשָֽׁר׃ yyāšˈār יָשָׁר right
1:18. et praecepit ut docerent filios Iuda arcum sicut scriptum est in libro Iustorum(Also he commanded that they should teach the children of Juda the use of the bow, as it is written in the book of the just.) And he said: Consider, O Israel, for them that are dead, wounded on thy high places.
18. And he bade them teach the children of Judah the bow: behold, it is written in the book of Jashar.
1:18. (And he instructed that they should teach the sons of Judah the bow, just as it is written in the Book of the Just.) And he said: “Consider, O Israel, on behalf of those who are dead, wounded upon your heights:
Also he bade them teach the children of Judah [the use of] the bow: behold, [it is] written in the book of Jasher:

1:18 и повелел научить сынов Иудиных луку, как написано в книге Праведного, и сказал:
1:18
καὶ και and; even
εἶπεν επω say; speak
τοῦ ο the
διδάξαι διδασκω teach
τοὺς ο the
υἱοὺς υιος son
Ιουδα ιουδα Iouda; Iutha
ἰδοὺ ιδου see!; here I am
γέγραπται γραφω write
ἐπὶ επι in; on
βιβλίου βιβλιον scroll
τοῦ ο the
εὐθοῦς ευθης straightforward; right
1:18
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
לַמֵּ֥ד lammˌēḏ למד learn
בְּנֵֽי־ bᵊnˈê- בֵּן son
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
קָ֑שֶׁת qˈāšeṯ קֶשֶׁת bow
הִנֵּ֥ה hinnˌē הִנֵּה behold
כְתוּבָ֖ה ḵᵊṯûvˌā כתב write
עַל־ ʕal- עַל upon
סֵ֥פֶר sˌēfer סֵפֶר letter
הַ ha הַ the
יָּשָֽׁר׃ yyāšˈār יָשָׁר right
1:18. et praecepit ut docerent filios Iuda arcum sicut scriptum est in libro Iustorum
(Also he commanded that they should teach the children of Juda the use of the bow, as it is written in the book of the just.) And he said: Consider, O Israel, for them that are dead, wounded on thy high places.
18. And he bade them teach the children of Judah the bow: behold, it is written in the book of Jashar.
1:18. (And he instructed that they should teach the sons of Judah the bow, just as it is written in the Book of the Just.) And he said: “Consider, O Israel, on behalf of those who are dead, wounded upon your heights:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: И повелел научить сынов Иудиных луку. Словом "лук", по объяснению Calmet, была названа нижеприведенная плачевная песнь Давида по случаю смерти Саула и Ионафана, лук и меч которых "не возвращались даром - без крови раненых, без тука сильных" (22: ст.) .

Книга Праведного - одна из утраченных священных записей евреев. Помимо Книги Праведного, к числу утраченных древнееврейских книг, цитируемых в Ветхом Завете, относятся: 1) Книга Завета (Исх. XXIV:7); 2) Книга браней Господних (Чис. XXI:14); 3) подлинные Записи пророков Самуила, Нафана, Гада, Семея, Адды, Ахии, Иоиля (1: Пар. XXIX:29; 2: Пар. IX:29; XII:15; XIII:22; XX:34); 4) подлинники Летописей деяний Соломона и царей Иудейских и Израильских (см. предисловие к книгам Царств); 5) Записи Xозая (2: Пар. XXXIII:19); 6) Деяния Озии (2: Пар. XXVI:22); 7) отдельная запись 3000: притчей, 1005: песней и сведений по естествознанию царя Соломона (3: Цар. IV:32-33); 8) некоторые из рукописей пророка Иеремии (2: Мак II:1); 9) Летописи Иоанна Гиркана (1: Мак XVI:24); 10) пять книг Иасона Киринейского (2: Мак II:24).
Adam Clarke: Commentary on the Bible - 1831
1:18: The use of the bow - The use of is not in the Hebrew; it is simply the bow, that is, a song thus entitled. See the observations at the end, Sa2 1:21 (note).
2 Kings (2 Samuel) 1:21
Albert Barnes: Notes on the Bible - 1834
1:18: The use of the bow - Omit "the use of." "The bow" is the name by which this dirge was known, being so called from the mention of Jonathan's bow in Sa2 1:22. The sense would then be: And he commanded them to teach the children of Israel the song called Kasheth (the bow), i. e. he gave directions that the song should be learned by heart (compare Deu 31:19). It has been further suggested that in the Book of Jasher there was, among other things, a collection of poems, in which special mention was made of the bow. This was one of them. Sa1 2:1-10 was another; Num 21:27-30 was another; Lam. 2 was another; Lam. 3 was another; Jacob's blessing Gen. 49; Moses' song Deut. 32; perhaps his Blessing (Deut. 33. See 2 Sam. 1:29); and such Psalms as Ps. 44; Psa 46:1-11; Psa 76:1-12, etc.; Hab. 3; and Zac 9:9-17, also belonged to it. The title by which all the poems in this collection were distinguished was קשׁת qesheth, "the bow." When therefore the writer of 2 Samuel transferred this dirge from the Book of Jasher to his own pages, he transferred it, as we might do any of the Psalms, with its title.
The book of Jasher - See the marginal reference note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: teach: Gen 49:8; Deu 4:10
bow: Kasheth, or the bow, was probably the title of the following threnody; so called, in the oriental style, because Saul's death was occasioned by that weapon, and because the bow of Jonathan, out of which "the arrow was shot beyond the lad," (Sa1 20:36), is celebrated in this song.
the book: Jos 10:13
Jasher: or, the upright, So LXX επι βιβλιου τον ευθους; Targum, siphra deooritha, "the book of the law;" the Arabic, "the book of Ashee. this is the book of Samuel." This book was probably a collection of divine odes, written to commemorate remarkable events.
Geneva 1599
(Also he bade them teach the children of Judah (g) [the use of] the bow: behold, [it is] written in the book of Jasher.)
(g) That they might be able to match their enemies the Philistines in that art.
John Gill
(Also he bade them teach the children of Judah the use of the bow,.... These words, with what follow in this verse, are rightly put into a parenthesis, since they do not begin nor make any part of the elegiac song, or lamentation of David; and are here inserted to show, that, amidst his sorrow and lamentation, he was not unmindful of the welfare of the people, and to provide for their defence and security; and therefore gave orders that care should be taken, especially in the tribe of Judah, which was his own tribe, and where he had the greatest authority, and for whom he might have the chiefest concern, that they should be trained up in military exercises, learn the art of war, and the use of every weapon of war, particularly of the bow, which, being a principal one, may be put for all; and which may be the rather mentioned, because the Philistines were expert in the use of it, and seemed to have done much execution with it in the recent battle, see 1Kings 31:3. They are said (p) to be the inventors of it; though Pliny (q) ascribes it to others; and it may be the people of Israel and of Judah had of late neglected to learn the use of it, and to make use of it, and instead of that had taken to other sort of arms in fighting; for that that was not unknown to them, or wholly disused, is clear from this song, 2Kings 1:22; see also 1Chron 12:2. Moreover, as the Philistines, especially the Cherethites, were expert in archery, David found ways and means to get some of them afterwards into his service, and by whom he might improve his people in the art, see 2Kings 8:18; though some (r) are of opinion that the word "keshet", or bow, was the title of the following lamentation or song, taken from the mention of Jonathan's bow in it; which song the children of Judah were to be taught to sing; but then, as has been observed by some, for this there would have been no need of the following reference, since the whole this song is here recorded:
behold, it is written in book of Jasher); which the Targum calls the book of the law; and Jarchi and Ben Gersom restrain it to the book of Genesis, the book of the upright, Abraham, Isaac, and Jacob, and suppose respect is had to the prophecy concerning Judah, Gen 49:8, but Kimchi, extending it to all the five books of Moses, adds his blessing, in Deut 33:7. In the Arabic version it is explained of the book of Samuel, interpreted the book of songs, as if it was a collection of songs; which favours the above sense. Jerom (s) interprets it of the same book, the book of the righteous prophets, Samuel, Gad, and Nathan: hut this book seems to have been a public register or annals, in which were recorded memorable actions in any age, and had its name from the uprightness and faithfulness in which it was kept; and in this were set down the order of David for the teaching the children of Judah the use of the bow, and perhaps the method which he directed to for instruction in it; See Gill on Josh 10:13.
(p) Bedford's Chronology, p. 245. (q) Nat. Hist. l. 7. c. 56. (r) See Gregory's Notes and Observations, &c. ch. 1. and Weemse of the Judicial Laws, c. 44. p. 171. (s) Trad. Heb. in 2 lib. Reg. fol. 77. D.
John Wesley
Judah - These he more particularly teacheth, because they were the chief, and now the royal tribe, and likely to be the great bulwark to all Israel against the Philistines, upon whose land they bordered; and withal, to be the most true to him, and to his interest. The bow - That is, of their arms, expressed, under the name of the bow, which then was one of the chief weapons; and for the dextrous use whereof Jonathan is commended in the following song: which may be one reason, why he now gives forth this order, that so they might strive to imitate Jonathan in military skill, and to excel in it, as he did. Jasher - It is more largely and particularly described in the book of Jasher.
1:191:19: Արձանացի՛ր Իսրայէլ, ՚ի վերայ բլրոցն ՚ի բարձունս քո վիրաւորաց. զիա՛րդ անկան զօրաւորքն։
19 Բլուրների բարձունքներում իբրեւ արձան կանգնի՛ր, Իսրայէ՜լ, վիրաւոր ընկած քո զօրաւոր որդիների համար:
19 «Ո՛վ Իսրայէլի փառքը, Քու բարձր տեղերուդ վրայ վիրաւորուած ինկար։Զօրաւորները ի՛նչպէս ինկան։
[6]Արձանացիր Իսրայէլ, ի վերայ բլրոցն ի բարձունս քո վիրաւորաց``. զիա՜րդ անկան զօրաւորքն:

1:19: Արձանացի՛ր Իսրայէլ, ՚ի վերայ բլրոցն ՚ի բարձունս քո վիրաւորաց. զիա՛րդ անկան զօրաւորքն։
19 Բլուրների բարձունքներում իբրեւ արձան կանգնի՛ր, Իսրայէ՜լ, վիրաւոր ընկած քո զօրաւոր որդիների համար:
19 «Ո՛վ Իսրայէլի փառքը, Քու բարձր տեղերուդ վրայ վիրաւորուած ինկար։
Զօրաւորները ի՛նչպէս ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 краса твоя, о Израиль, поражена на высотах твоих! как пали сильные!
1:19 στήλωσον στηλοω Israel ὑπὲρ υπερ over; for τῶν ο the τεθνηκότων θνησκω die; departed ἐπὶ επι in; on τὰ ο the ὕψη υψος height; on high σου σου of you; your τραυματιῶν τραυματιας how ἔπεσαν πιπτω fall δυνατοί δυνατος possible; able
1:19 הַ ha הַ the צְּבִי֙ ṣṣᵊvˌî צְבִי beauty יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon בָּמֹותֶ֖יךָ bāmôṯˌeʸḵā בָּמָה high place חָלָ֑ל ḥālˈāl חָלָל pierced אֵ֖יךְ ʔˌêḵ אֵיךְ how נָפְל֥וּ nāfᵊlˌû נפל fall גִבֹּורִֽים׃ ḡibbôrˈîm גִּבֹּור vigorous
1:19. incliti Israhel super montes tuos interfecti sunt quomodo ceciderunt fortesThe illustrious of Israel are slain upon thy mountains: how are the valiant fallen?
19. Thy glory, O Israel, is slain upon thy high places! how are the mighty fallen!
1:19. The illustrious of Israel have been killed upon your mountains. How could the valiant have fallen?
The beauty of Israel is slain upon thy high places: how are the mighty fallen:

1:19 краса твоя, о Израиль, поражена на высотах твоих! как пали сильные!
1:19
στήλωσον στηλοω Israel
ὑπὲρ υπερ over; for
τῶν ο the
τεθνηκότων θνησκω die; departed
ἐπὶ επι in; on
τὰ ο the
ὕψη υψος height; on high
σου σου of you; your
τραυματιῶν τραυματιας how
ἔπεσαν πιπτω fall
δυνατοί δυνατος possible; able
1:19
הַ ha הַ the
צְּבִי֙ ṣṣᵊvˌî צְבִי beauty
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַל־ ʕal- עַל upon
בָּמֹותֶ֖יךָ bāmôṯˌeʸḵā בָּמָה high place
חָלָ֑ל ḥālˈāl חָלָל pierced
אֵ֖יךְ ʔˌêḵ אֵיךְ how
נָפְל֥וּ nāfᵊlˌû נפל fall
גִבֹּורִֽים׃ ḡibbôrˈîm גִּבֹּור vigorous
1:19. incliti Israhel super montes tuos interfecti sunt quomodo ceciderunt fortes
The illustrious of Israel are slain upon thy mountains: how are the valiant fallen?
19. Thy glory, O Israel, is slain upon thy high places! how are the mighty fallen!
1:19. The illustrious of Israel have been killed upon your mountains. How could the valiant have fallen?
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Albert Barnes: Notes on the Bible - 1834
1:19: The beauty ... - i. e. Saul and Jonathan who were the chief ornament and pride of Israel, and slain upon "high places" Sa2 1:25, namely, on Mount Gilboa.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: beauty: Sa2 1:23; Deu 4:7, Deu 4:8; Sa1 31:8; Isa 4:2, Isa 53:2; Lam 2:1; Zac 11:7, Zac 11:10
how are: Sa2 1:25, Sa2 1:27; Lam 5:16
Carl Friedrich Keil and Franz Delitzsch

The ode is arranged in three strophes, which gradually diminish in force and sweep (viz., 2Kings 1:19-24, 2Kings 1:25-26, 2Kings 1:27), and in which the vehemence of the sorrow so gradually modified, and finally dies away. Each strophe opens with the exclamation, "How are the mighty fallen!" The first contains all that had to be said in praise of the fallen heroes; the deepest mourning for their death; and praise of their bravery, of their inseparable love, and of the virtues of Saul as king. The second commemorates the friendship between David and Jonathan. The third simply utters the last sigh, with which the elegy becomes silent. The first strophe runs thus:
19 The ornament, O Israel, is slain upon thy heights!
Oh how are the mighty fallen!
20 Tell it not in Gath, publish it not in the streets of Askelon;
Lest the daughters of the Philistines rejoice,
Lest the daughters of the uncircumcised triumph!
21 Ye mountains of Gilboa, let now dew or rain be upon you, or fields of first-fruit offerings:
For there is the shield of the mighty defiled,
The shield of Saul, not anointed with oil.
22 From the blood of the slain, from the fat of the mighty,
The bow of Jonathan turned not back,
And the sword of Saul returned not empty.
23 Saul and Jonathan, beloved and kind, in life
And in death they are not divided.
Lighter than eagles were they; stronger than lions.
24 Ye daughters of Israel, weep over Saul,
Who clothed you in purple with delight;
Who put a golden ornament upon your apparel!
The beauty of Israel is slain upon thy high places: how are the mighty fallen! The first clause of 2Kings 1:19 contains the theme of the entire ode. הצּבי does not mean the gazelle here (as the Syriac and Clericus and others render it), the only plausible support of which is the expression "upon thy heights," whereas the parallel גּבּורים shows that by הצּבי we are to understand the two heroes Saul and Jonathan, and that the word is used in the appellative sense of ornament. The king and his noble son were the ornament of Israel. They were slain upon the heights of Israel. Luther has given a correct rendering, so far as the sense is concerned (die Edelsten, the noblest), after the inclyti of the Vulgate. The pronoun "thy high places" refers to Israel. The reference is to the heights of the mountains of Gilboa (see 2Kings 1:21). This event threw Israel into deep mourning, which commences in the second clause.
Geneva 1599
The beauty of Israel is (h) slain upon thy high places: how are the mighty fallen!
(h) Meaning Saul.
John Gill
The beauty of Israel is slain upon thy high places,.... The high mountains of Gilboa, where Saul their king, and Jonathan his son, a prince of the blood, and natural heir to the crown, and multitudes of young men, the flower of the nation, were wounded and slain. Here begins the lamentation, or the elegiac song:
how are the mighty fallen! mighty men of war, strong and valiant, as Saul and his sons were, and the soldiers in his army.
John Wesley
Beauty - Their flower and glory. Saul and Jonathan, and their army. High places - Heb. upon thy high places; that is, those which belong to thee, O land of Israel. How - How strangely! How suddenly! How universally!
Robert Jamieson, A. R. Fausset and David Brown
The beauty of Israel is slain upon thy high places--literally, "the gazelle" or "antelope of Israel." In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form.
how are the mighty fallen!--This forms the chorus.
1:201:20: Մի՛ պատմէք ՚ի Գէթ, եւ մի՛ տայք զայդ աւետիս յելս Ասկաղոնի. զի մի՛ երբէք ուրախ լիցին դստերք այլազգեացն, եւ մի՛ ցնծասցեն դստերք անթլփատիցն[3160]։ [3160] Յօրինակին պակասէր. Եւ մի՛ տայք զայդ աւե՛՛։
20 Մի՛ յայտնէք Գէթում եւ լուր մի՛ տարածէք Ասկաղոնի փողոցներում, որ այլազգիների դուստրերը երբեք չհրճուեն, եւ անթլփատների դուստրերը չցնծան:
20 Գէթի մէջ մի՛ պատմէք, Ասկաղոնի ճամբաներուն մէջ աւետիս մի՛ տաք. Չըլլայ թէ Փղշտացիներուն աղջիկները ուրախանան, Չըլլայ թէ անթլփատներուն աղջիկները ցնծութիւն ընեն։
Մի՛ պատմէք ի Գէթ, եւ մի՛ տայք զայդ աւետիս յելս Ասկաղոնի. զի մի՛ երբեք ուրախ լիցին դստերք այլազգեացն եւ մի՛ ցնծասցեն դստերք անթլփատիցն:

1:20: Մի՛ պատմէք ՚ի Գէթ, եւ մի՛ տայք զայդ աւետիս յելս Ասկաղոնի. զի մի՛ երբէք ուրախ լիցին դստերք այլազգեացն, եւ մի՛ ցնծասցեն դստերք անթլփատիցն[3160]։
[3160] Յօրինակին պակասէր. Եւ մի՛ տայք զայդ աւե՛՛։
20 Մի՛ յայտնէք Գէթում եւ լուր մի՛ տարածէք Ասկաղոնի փողոցներում, որ այլազգիների դուստրերը երբեք չհրճուեն, եւ անթլփատների դուստրերը չցնծան:
20 Գէթի մէջ մի՛ պատմէք, Ասկաղոնի ճամբաներուն մէջ աւետիս մի՛ տաք. Չըլլայ թէ Փղշտացիներուն աղջիկները ուրախանան, Չըլլայ թէ անթլփատներուն աղջիկները ցնծութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 Не рассказывайте в Гефе, не возвещайте на улицах Аскалона, чтобы не радовались дочери Филистимлян, чтобы не торжествовали дочери необрезанных.
1:20 μὴ μη not ἀναγγείλητε αναγγελλω announce ἐν εν in Γεθ γεθ and; even μὴ μη not εὐαγγελίσησθε ευαγγελιζω deliver the good message / gospel; preach ἐν εν in ταῖς ο the ἐξόδοις εξοδος exodus Ἀσκαλῶνος ασκαλων lest; unless εὐφρανθῶσιν ευφραινω celebrate; cheer θυγατέρες θυγατηρ daughter ἀλλοφύλων αλλοφυλος foreigner μήποτε μηποτε lest; unless ἀγαλλιάσωνται αγαλλιαω jump for joy θυγατέρες θυγατηρ daughter τῶν ο the ἀπεριτμήτων απεριτμητος uncircumcised
1:20 אַל־ ʔal- אַל not תַּגִּ֣ידוּ taggˈîḏû נגד report בְ vᵊ בְּ in גַ֔ת ḡˈaṯ גַּת Gath אַֽל־ ʔˈal- אַל not תְּבַשְּׂר֖וּ tᵊvaśśᵊrˌû בשׂר announce בְּ bᵊ בְּ in חוּצֹ֣ת ḥûṣˈōṯ חוּץ outside אַשְׁקְלֹ֑ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon פֶּן־ pen- פֶּן lest תִּשְׂמַ֨חְנָה֙ tiśmˈaḥnā שׂמח rejoice בְּנֹ֣ות bᵊnˈôṯ בַּת daughter פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine פֶּֽן־ pˈen- פֶּן lest תַּעֲלֹ֖זְנָה taʕᵃlˌōzᵊnā עלז rejoice בְּנֹ֥ות bᵊnˌôṯ בַּת daughter הָ hā הַ the עֲרֵלִֽים׃ ʕᵃrēlˈîm עָרֵל uncircumcised
1:20. nolite adnuntiare in Geth neque adnuntietis in conpetis Ascalonis ne forte laetentur filiae Philisthim ne exultent filiae incircumcisorumTell it not in Geth, publish it not in the streets of Ascalon: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
20. Tell it not in Gath, publish it not in the streets of Ashkelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
1:20. Do not choose to announce it in Gath, and do not announce it in the crossroads of Ashkelon. Otherwise, the daughters of the Philistines may rejoice; otherwise, the daughters of the uncircumcised may exult.
Tell [it] not in Gath, publish [it] not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph:

1:20 Не рассказывайте в Гефе, не возвещайте на улицах Аскалона, чтобы не радовались дочери Филистимлян, чтобы не торжествовали дочери необрезанных.
1:20
μὴ μη not
ἀναγγείλητε αναγγελλω announce
ἐν εν in
Γεθ γεθ and; even
μὴ μη not
εὐαγγελίσησθε ευαγγελιζω deliver the good message / gospel; preach
ἐν εν in
ταῖς ο the
ἐξόδοις εξοδος exodus
Ἀσκαλῶνος ασκαλων lest; unless
εὐφρανθῶσιν ευφραινω celebrate; cheer
θυγατέρες θυγατηρ daughter
ἀλλοφύλων αλλοφυλος foreigner
μήποτε μηποτε lest; unless
ἀγαλλιάσωνται αγαλλιαω jump for joy
θυγατέρες θυγατηρ daughter
τῶν ο the
ἀπεριτμήτων απεριτμητος uncircumcised
1:20
אַל־ ʔal- אַל not
תַּגִּ֣ידוּ taggˈîḏû נגד report
בְ vᵊ בְּ in
גַ֔ת ḡˈaṯ גַּת Gath
אַֽל־ ʔˈal- אַל not
תְּבַשְּׂר֖וּ tᵊvaśśᵊrˌû בשׂר announce
בְּ bᵊ בְּ in
חוּצֹ֣ת ḥûṣˈōṯ חוּץ outside
אַשְׁקְלֹ֑ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon
פֶּן־ pen- פֶּן lest
תִּשְׂמַ֨חְנָה֙ tiśmˈaḥnā שׂמח rejoice
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
פֶּֽן־ pˈen- פֶּן lest
תַּעֲלֹ֖זְנָה taʕᵃlˌōzᵊnā עלז rejoice
בְּנֹ֥ות bᵊnˌôṯ בַּת daughter
הָ hā הַ the
עֲרֵלִֽים׃ ʕᵃrēlˈîm עָרֵל uncircumcised
1:20. nolite adnuntiare in Geth neque adnuntietis in conpetis Ascalonis ne forte laetentur filiae Philisthim ne exultent filiae incircumcisorum
Tell it not in Geth, publish it not in the streets of Ascalon: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
20. Tell it not in Gath, publish it not in the streets of Ashkelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.
1:20. Do not choose to announce it in Gath, and do not announce it in the crossroads of Ashkelon. Otherwise, the daughters of the Philistines may rejoice; otherwise, the daughters of the uncircumcised may exult.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:20: Gath, the royal city of Achish Sa1 21:10; Sa1 27:2. Askelon, the chief seat of worship (Sa1 31:10 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Tell: Deu 32:26, Deu 32:27; Jdg 14:19, Jdg 16:23, Jdg 16:24; Sa1 31:9; Mic 1:10
Philistines: Exo 15:20, Exo 15:21; Jdg 11:34; Sa1 18:6; Eze 16:27, Eze 16:57
uncircumcised: Sa1 17:26, Sa1 17:36, Sa1 31:4, Sa1 31:9
Carl Friedrich Keil and Franz Delitzsch

The tidings of this mourning were not to be carried out among the enemies of Israel, lest they should rejoice thereat. Such rejoicing would only increase the pain of Israel at the loss it had sustained. Only two of the cities of Philistia are mentioned by name, viz., Gath, which was near, and Askelon, which was farther off by the sea. The rejoicing of the daughters of the Philistines refers to the custom of employing women to celebrate the victories of their nation by singing and dancing (cf. 1Kings 18:6).
John Gill
Tell it not in Gath,.... One of the five principalities of the Philistines, and the chief of them, being raised to a kingdom, and whose king was at the head of the armies of the Philistines that engaged with Saul. This is not to be understood of a command of David, who could not hinder the victory the Philistines had got over Israel being known at Gath, and talked of with pleasure there, but a wish it had not:
publish it not in the streets of Ashkelon; another of the principalities of the Philistines, and the sense the same as before:
lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph; it being usual in those times and countries for women, young women more especially, to express their joy, on occasion of victories obtained, by singing and dancing, Judg 11:34.
John Wesley
Tell it not - This is not a precept, but a poetical wish; whereby he doth not so much desire, that this might not be done, which he knew to be impossible; as, express his great sorrow, because it would be done, to the dishonour of God, and of his people. The daughters - He mentions these, because it was the custom of women in those times and places to celebrate those victories which their men obtained, with triumphant songs and dances.
1:211:21: Լերինք Գեղբուայ, մի՛ իջցէ ՚ի ձեզ ցօղ. եւ մի՛ եկեսցէ ՚ի վերայ ձեր անձրեւ անդաստանք պտղոց, զի ա՛նդ ապականեցաւ ասպար զօրաւորաց. վահանն Սաւուղայ ո՛չ օծաւ իւղով։
21 Ո՜վ Գեղբուայի լեռներ, թող ձեզ վրայ ցօղ չիջնի, անձրեւ չգայ ձեզ վրայ, եւ ոչ էլ պտղատու այգիներ լինեն:
21 Ո՛վ Գեղբուէի լեռներ, Ձեր վրայ ո՛չ ցօղ գայ եւ ո՛չ անձրեւ Ու երախայրի ընծաներու անդաստաններ չգտնուին. Քանզի զօրաւորներուն վահանը հոն ձգուեցաւ, Սաւուղին վահանը կարծես թէ իւղով չէր օծուած։
Լերինք Գեղբուայ, մի՛ իջցէ ի ձեզ ցօղ, եւ մի՛ եկեսցէ ի վերայ ձեր անձրեւ, անդաստանք պտղոց, զի անդ [7]ապականեցաւ ասպար զօրաւորաց. վահանն Սաւուղայ ոչ օծաւ իւղով:

1:21: Լերինք Գեղբուայ, մի՛ իջցէ ՚ի ձեզ ցօղ. եւ մի՛ եկեսցէ ՚ի վերայ ձեր անձրեւ անդաստանք պտղոց, զի ա՛նդ ապականեցաւ ասպար զօրաւորաց. վահանն Սաւուղայ ո՛չ օծաւ իւղով։
21 Ո՜վ Գեղբուայի լեռներ, թող ձեզ վրայ ցօղ չիջնի, անձրեւ չգայ ձեզ վրայ, եւ ոչ էլ պտղատու այգիներ լինեն:
21 Ո՛վ Գեղբուէի լեռներ, Ձեր վրայ ո՛չ ցօղ գայ եւ ո՛չ անձրեւ Ու երախայրի ընծաներու անդաստաններ չգտնուին. Քանզի զօրաւորներուն վահանը հոն ձգուեցաւ, Սաւուղին վահանը կարծես թէ իւղով չէր օծուած։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21 Горы Гелвуйские! да [не сойдет] ни роса, ни дождь на вас, и да не будет {на вас} полей с плодами, ибо там повержен щит сильных, щит Саула, как бы не был он помазан елеем.
1:21 ὄρη ορος mountain; mount τὰ ο the ἐν εν in Γελβουε γελβουε not καταβῇ καταβαινω step down; descend δρόσος δροσος and; even μὴ μη not ὑετὸς υετος rain ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even ἀγροὶ αγρος field ἀπαρχῶν απαρχη firstfruit ὅτι οτι since; that ἐκεῖ εκει there προσωχθίσθη προσοχθιζω burdened θυρεὸς θυρεος shield δυνατῶν δυνατος possible; able θυρεὸς θυρεος shield Σαουλ σαουλ Saoul; Saul οὐκ ου not ἐχρίσθη χριω anoint ἐν εν in ἐλαίῳ ελαιον oil
1:21 הָרֵ֣י hārˈê הַר mountain בַ va בְּ in † הַ the גִּלְבֹּ֗עַ ggilbˈōₐʕ גִּלְבֹּעַ Gilboa אַל־ ʔal- אַל not טַ֧ל ṭˈal טַל dew וְ wᵊ וְ and אַל־ ʔal- אַל not מָטָ֛ר māṭˈār מָטָר rain עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon וּ û וְ and שְׂדֵ֣י śᵊḏˈê שָׂדֶה open field תְרוּמֹ֑ת ṯᵊrûmˈōṯ תְּרוּמָה contribution כִּ֣י kˈî כִּי that שָׁ֤ם šˈām שָׁם there נִגְעַל֙ niḡʕˌal געל abhor מָגֵ֣ן māḡˈēn מָגֵן shield גִּבֹּורִ֔ים gibbôrˈîm גִּבֹּור vigorous מָגֵ֣ן māḡˈēn מָגֵן shield שָׁא֔וּל šāʔˈûl שָׁאוּל Saul בְּלִ֖י bᵊlˌî בְּלִי destruction מָשִׁ֥יחַ māšˌîₐḥ מָשִׁיחַ anointed בַּ ba בְּ in † הַ the שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
1:21. montes Gelboe nec ros nec pluviae veniant super vos neque sint agri primitiarum quia ibi abiectus est clypeus fortium clypeus Saul quasi non esset unctus oleoYe mountains of Gelboe, let neither dew, nor rain come upon you, neither be they fields of firstfruits: for there was cast away the shield of the valiant, the shield of Saul as though he had not been anointed with oil.
21. Ye mountains of Gilboa, let there be no dew nor rain upon you, neither fields of offerings: for there the shield of the mighty was vilely cast away, the shield of Saul, not anointed with oil.
1:21. O mountains of Gilboa, let neither dew, nor rain fall over you, and may these not be the fields of the first-fruits. For in that place, the shield of the valiant was cast away, the shield of Saul, as if he had not been anointed with oil.
Ye mountains of Gilboa, [let there be] no dew, neither [let there be] rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, [as though he had] not [been] anointed with oil:

1:21 Горы Гелвуйские! да [не сойдет] ни роса, ни дождь на вас, и да не будет {на вас} полей с плодами, ибо там повержен щит сильных, щит Саула, как бы не был он помазан елеем.
1:21
ὄρη ορος mountain; mount
τὰ ο the
ἐν εν in
Γελβουε γελβουε not
καταβῇ καταβαινω step down; descend
δρόσος δροσος and; even
μὴ μη not
ὑετὸς υετος rain
ἐφ᾿ επι in; on
ὑμᾶς υμας you
καὶ και and; even
ἀγροὶ αγρος field
ἀπαρχῶν απαρχη firstfruit
ὅτι οτι since; that
ἐκεῖ εκει there
προσωχθίσθη προσοχθιζω burdened
θυρεὸς θυρεος shield
δυνατῶν δυνατος possible; able
θυρεὸς θυρεος shield
Σαουλ σαουλ Saoul; Saul
οὐκ ου not
ἐχρίσθη χριω anoint
ἐν εν in
ἐλαίῳ ελαιον oil
1:21
הָרֵ֣י hārˈê הַר mountain
בַ va בְּ in
† הַ the
גִּלְבֹּ֗עַ ggilbˈōₐʕ גִּלְבֹּעַ Gilboa
אַל־ ʔal- אַל not
טַ֧ל ṭˈal טַל dew
וְ wᵊ וְ and
אַל־ ʔal- אַל not
מָטָ֛ר māṭˈār מָטָר rain
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
וּ û וְ and
שְׂדֵ֣י śᵊḏˈê שָׂדֶה open field
תְרוּמֹ֑ת ṯᵊrûmˈōṯ תְּרוּמָה contribution
כִּ֣י kˈî כִּי that
שָׁ֤ם šˈām שָׁם there
נִגְעַל֙ niḡʕˌal געל abhor
מָגֵ֣ן māḡˈēn מָגֵן shield
גִּבֹּורִ֔ים gibbôrˈîm גִּבֹּור vigorous
מָגֵ֣ן māḡˈēn מָגֵן shield
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
בְּלִ֖י bᵊlˌî בְּלִי destruction
מָשִׁ֥יחַ māšˌîₐḥ מָשִׁיחַ anointed
בַּ ba בְּ in
† הַ the
שָּֽׁמֶן׃ ššˈāmen שֶׁמֶן oil
1:21. montes Gelboe nec ros nec pluviae veniant super vos neque sint agri primitiarum quia ibi abiectus est clypeus fortium clypeus Saul quasi non esset unctus oleo
Ye mountains of Gelboe, let neither dew, nor rain come upon you, neither be they fields of firstfruits: for there was cast away the shield of the valiant, the shield of Saul as though he had not been anointed with oil.
21. Ye mountains of Gilboa, let there be no dew nor rain upon you, neither fields of offerings: for there the shield of the mighty was vilely cast away, the shield of Saul, not anointed with oil.
1:21. O mountains of Gilboa, let neither dew, nor rain fall over you, and may these not be the fields of the first-fruits. For in that place, the shield of the valiant was cast away, the shield of Saul, as if he had not been anointed with oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
1:21: As though he had not been - In stead of בלי beli, Not, I read כלי keley, Instruments.
Anointed with oil - See the observations at the end.
Sa2 1:18, etc.: He bade them teach the children of Judah the use of the bow, קשת kasheth.
The word kasheth is to be understood of the title of the song which immediately follows, and not of the use of the bow, as our translation intimates.
Many of David's Psalms have titles prefixed to them; some are termed Shosannim, some Maschil, Nehiloth, Neginoth, etc., and this one here, Kadesh or The Bow, because it was occasioned by the Philistine archers. Sa1 31:3 : "And the archers hit him."
But especially respecting the bow of Jonathan, "which returned not back from the blood of the slain," as the song itself expresses. And David could not but remember the bow of Jonathan, out of which "the arrow was shot beyond the lad," Sa1 20:36. It was the time when that covenant was made, and that affection expressed between them "which was greater than the love of women."
On these accounts the song was entitled Kasheth, or The song of the Bow, and David commanded the chief musicians, Ethan, Heman, and Jeduthun, to teach the children of Judah to sing it.
"It is written in the book of Jasher." Sept., επι βιβλιου του ευθους, "in the book of the upright."
ספרא דאוריתא siphra deoraitha, "The book of the Law." - Jonathan.
The Arabic says, "Behold it is written in the book of Ashee; this is the book of Samuel;" the interpretation of which is, "book of songs or canticles."
This lamentation is justly admired as a picture of distress the most tender and the most striking; unequally divided by grief into longer and shorter breaks, as nature could pour them forth from a mind interrupted by the alternate recurrence of the most lively images of love and greatness.
His reverence for Saul and his love for Jonathan have their strongest colourings; but their greatness and bravery come full upon him, and are expressed with peculiar energy.
Being himself a warrior, it is in that character he sees their greatest excellence; and though his imagination hurries from one point of recollection to another, yet we hear him - at first, at last, everywhere - lamenting, How are the mighty fallen!
It is almost impossible to read the noble original without finding every word swollen with a sigh or broken with a sob. A heart pregnant with distress, and striving to utter expressions descriptive of its feelings, which are repeatedly interrupted by an excess of grief, is most sensibly painted throughout the whole. Even an English reader may be convinced of this, from the following specimen in European characters: -
19. Hatstsebi Yishrael al bamotheycha chalal; Eych naphelu gibborim;
20. Al taggidu begath, Al tebasseru bechutsoth Ashkelon; Pen tismachnah benoth Pelishtim, Pen taalozenah benoth haarelim.
21. Harey baggilboa al tal, Veal matar aleychem usedey terumoth; Ki sham nigal magen Gibborim. Magen Shaul keley Mashiach bashshamen!
22. Middam chalalim, mecheleb gibborim, Kesheth Yehonathan lo nashog achor; Vechereb Shaul lo thashub reykam.
23. Shaul Vihonathan, Hannee habim vehanneimim bechaiyeyhem, Ubemotham lo niphradu. Minnesharim kallu, mearayoth gaberu!
24. Benoth Yishrael el Shaul becheynah; Hammalbishchem shani im adanim, Hammaaleh adi zahab al lebushechen.
25. Eych naphelu gibborim bethoch hammilchamah! Yehonathan al bamotheycha chalal!
26. Tsar li aleycha achi Yehonathan, naamta li meod Niphleathah ahabathecha li meahabath nashim!
27. Eych naphelu gibborim, Vaiyobedu keley milchamah!
The three last verses in this sublime lamentation have sense and sound so connected as to strike every reader.
Dr. Kennicott, from whom I have taken several of the preceding remarks, gives a fine Latin version of this song, which I here subjoin: -
O decus Israelis, super excelsa tua Miles!
Quomodo ceciderunt Fortes!
Nolite indicare in Gatho,
Nolite indicare in plateis Ascalonis:
Ne laetentur filiae Philistaeorum,
Ne exultent filiae incircumcisorum.
Montes Gilboani super vos
Nec ros, nec pluvia, neque agri primitiarum;
Ibi enim abjectus fuit clypeus fortium.
Clypeus Saulis, arma inuncti olec!
Sine sanguine Militum,
Sine adipe Fortium.
Arcus Jonathanis non retrocesserat;
Gladiusque Saulis non redierat incassum.
Saul et Jonathan
Amabiles erant et jucundi in vitis suis,
Et in morte sua non separati.
Prae aquilis veloces!
Prae leonibus fortes!
Filiae Israelis deflete Saulem;
Qui coccino cum deliciis vos vestivit,
Qui vestibus vestris ornamenta imposuit aurea!
Quomodo ceciderunt Fortes, in medio belli!
O Jonathan, super excelsa tua Miles!
Versor in angustiis, tui causa, Frater mi, Jonathan!
Mihi fuisti admodum jucundus!
Mihi tuus amor admodum mirabilis,
Mulierum exuperans amorem!
Quomodo ceciderunt fortes,
Et perierunt arma belli!
Dissertation I., p. 122.
In Sa2 1:21 I have inserted כלי keley for בלי beli. Dr. Delaney rightly observes that the particle בלי beli is not used in any part of the Bible in the sense of quasi non, as though not, in which sense it must be used here if it be retained as a genuine reading: The shield of Saul as though it had not been anointed with oil.
In a MS. written about the year 1200, numbered 30 in Kennicott's Bible, כלי keley is found; and also in the first edition of the whole Hebrew Bible, printed Soncini 1488. Neither the Syriac nor Arabic versions, nor the Chaldee paraphrase, acknowledge the negative particle בלי beli, which they would have done had it been in the copies from which they translated. It was easy to make the mistake, as there is such a similarity between ב beth and כ caph; the line therefore should be read thus: The shield of Saul, weapons anointed with oil.
In Sa2 1:22 נשוג nashog, to obtain, attain, seems to have been written for נסוג nasog, to recede, return. The former destroys the sense, the latter, which our translation has followed, and which is supported by the authority of 30 MSS., makes it not only intelligible but beautiful.
In Sa2 1:19, Sa2 1:22, and Sa2 1:25, חלל and חללים chalal and chalalim occur, which we translate the Slain, but which Dr. Kennicott, I think from good authority, renders soldier and soldiers; and thus the version is made more consistent and beautiful.
חלל chalal signifies to bore or pierce through; and this epithet might be well given to a soldier, q.d., the Piercer, because his business is to transfix or pierce his enemies with sword, spear, and arrows.
If it be translated soldiers in the several places of the Old Testament, where we translate it Slain or Wounded, the sense will be much mended; see Jdg 20:31, Jdg 20:39; Psa 89:11; Pro 7:26; Jer 51:4, Jer 51:47, Jer 51:49; Eze 11:6, Eze 11:7; Eze 21:14. In several others it retains its radical signification of piercing, wounding, etc.
After these general observations I leave the particular beauties of this inimitable song to be sought out by the intelligent reader. Much has been written upon this, which cannot, consistently with the plan of these notes, be admitted here. See Delaney, Kennicott, Lowth, etc.; and, above all, let the reader examine the Hebrew text.
Albert Barnes: Notes on the Bible - 1834
1:21: Let there be no dew ... - For a similar passionate form of poetical malediction, compare Job 3:3-10; Jer 20:14-18.
Nor fields of offerings - He imprecates such complete barrenness on the soil of Gilboa, that not even enough may grow for an offering of first-fruits. The latter part of the verse is better rendered thus: For there the shield of the mighty was polluted, the shield of Saul was not anointed with oil, but with blood). Shields were usually anointed with oil in preparation for the battle Isa 21:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: mountains: Sa1 31:1; Ch1 10:1, Ch1 10:8
no dew: Jdg 5:23; Job 3:3-10; Isa 5:6; Jer 20:14-16
offerings: Joe 1:9, Joe 2:14
not: Instead of belee, "not," we should probably, with Dr. Delaney and others, read keley, "weapons," as it is found on one manuscript and in the first edition of the Hebrew Bible, printed at Soncini, 1488: "the shield of Saul; the weapons of the anointed with oil."
anointed: Sa1 10:1; Isa 21:5
Carl Friedrich Keil and Franz Delitzsch

Even nature is to join in the mourning. May God withdraw His blessing from the mountains upon which the heroes have fallen, that they may not be moistened by the dew and rain of heaven, but, remaining in eternal barrenness, be memorials of the horrible occurrence that has taken place upon them. בגּלבּע הרי is an address to them; and the preposition בּ with the construct state is poetical: "mountains in Gilboa" (vid., Ewald, 289, b.). In עליכם ... אל the verb יהי is wanting. The following words, תרוּמות וּשׂדי, are in apposition to the foregoing: "and let not fields of first-fruit offerings be upon you," i.e., fields producing fruit, from which offerings of first-fruits were presented. This is the simplest and most appropriate explanation of the words, which have been very differently, and in some respects very marvellously rendered. The reason for this cursing of the mountains of Gilboa was, that there the shield of the heroes, particularly of Saul, had been defiled with blood, namely the blood of those whom the shield ought to defend. גּעל does not mean to throw away (Dietrich. ), but to soil or defile (as in the Chaldee), then to abhor. "Not anointed with oil," i.e., not cleansed and polished with oil, so that the marks of Saul's blood still adhered to it. בּלי poetical for לא. The interpolation of the words "as though" (quasi non esset unctus oleo, Vulgate) cannot be sustained.
Geneva 1599
Ye mountains of Gilboa, [let there be] no dew, neither [let there be] rain, upon you, nor (i) fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, [as though he had] not [been] anointed with oil.
(i) Let their fertile fields be barren, and bring forth no fruit to offer to the Lord.
John Gill
Ye mountains of Gilboa,.... On which fell Saul and his sons, and many of the people of Israel, 2Kings 1:6,
let there be no dew, neither let there be rain upon you; which is not to understood as a real imprecation; for David would never curse any part of the land of Israel, for which he had so great a regard; but only as a poetical figure, expressing his concern for, and abhorrence of what happened on those mountains; much less did this in reality take place, as some have feigned, as if never dew nor rain descended on them (t) afterwards; which has been refuted by travellers, particularly Borchard (u), who, speaking of this mountain, says, that as he was upon it, there was such a violent shower fell, that he was wet through his clothes; and in the year 1273, laying all night upon this hill, there was a great dew fell upon him:
nor fields of offerings; of heave offerings; the meaning is, that he could wish almost that those hills were not fruitful, and that they brought no fruit to perfection, so much as that heave offerings for the service of the sanctuary might be taken; which is expressive of great sterility and scarcity, see Joel 1:13,
for there the shield of the mighty is vilely cast away; mighty men were obliged to cast away their shields and flee, which were greatly to their reproach and scandal, and to that of the whole nation: it was always reckoned very scandalous, and a great crime, even punishable with death, to cast away a shield, both with the Greeks and others (w): yea, also
the shield of Saul, as though he had not been anointed with oil; as if he was not the anointed king of Israel, but a common soldier: or else this respects his shield, as if that was not anointed, as shields used to be, that they might be smooth and glib, and missile weapons, as arrows and others, might not pass through them, but slide off, see Is 21:5; though Gersom gives a different turn, that Saul's shield being in continual use, needed not to be anointed, as those did which for a time had been laid aside. Abarbinel interprets these words thus, that he, who was the shield of the mighty, even Saul himself, was vilely cast away, or become loathsome; and that his shield was anointed, not with oil, but with the blood of the slain, and the fat of the mighty, connecting them with the words following.
(t) Cippi Heb. p. 34. (u) Apud Hottinger not. in ib. see Bunting's Travels, p, 131. (w) Isocrates de Pace, p. 364. Horat. Carmin. l. 2. Ode 7. Tacitus de Mor. German. c. 6. Alex. ab Alex. Genial. Dier. l. 2. c. 13.
John Wesley
Let there be, &c. - This is no proper imprecation; but a passionate representation of the horror which he conceived at this publick loss; which was such, as if he thought every person or thing which contributed to it, were fit to bear the tokens of divine displeasure, such as this is, when the earth wants the necessary influences of dew and rain. Fields of offerings - That is, fruitful fields, which may produce fair and goodly fruits fit to be offered to God. Vilely - Dishonourably: for it was a great reproach to any soldier, to cast away or lose his shield. Cast away - By themselves, that they might flee more swiftly as the Israelites did, and Saul with the rest. As though, &c. - As if he had been no more, than a common soldier: he was exposed to the same kind of death and reproach as they were.
Robert Jamieson, A. R. Fausset and David Brown
let there be no dew, neither let there be rain--To be deprived of the genial atmospheric influences which, in those anciently cultivated hills, seem to have reared plenty of first-fruits in the corn harvests, was specified as the greatest calamity the lacerated feelings of the poet could imagine. The curse seems still to lie upon them; for the mountains of Gilboa are naked and sterile.
the shield of the mighty is vilely cast away--To cast away the shield was counted a national disgrace. Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, who had displayed unflinching valor in former battles, forgetful of their own reputation and their country's honor, threw away their shields and fled from the field. This dishonorable and cowardly conduct is alluded to with exquisitely touching pathos.
1:221:22: Յարենէ՛ վիրաւորաց, եւ ՚ի ճարպոյ զօրաւորաց. աղեղն Յովնաթանու ո՛չ դարձաւ ունայն յետս. եւ սուրն Սաւուղայ ո՛չ ամփոփեցաւ դատարկացեալ[3161]։ [3161] Ոմանք. Աղեղնն Յովնաթա՛՛։
22 Քանզի այստեղ է, որ հզօրների վահանը ջարդուեց, Սաւուղի վահանը չօծուեց իւղով: Յովնաթանի աղեղը զուր յետ չքաշուեց վիրաւորների արիւնից ու հզօրների ճարպից, իսկ Սաւուղի սուրը դատարկ պատեան չդրուեց:
22 Վիրաւորուածներուն արիւնէն ու զօրաւորներուն ճարպէն՝ Յովնաթանին աղեղը ետ չքաշուեցաւ Ու Սաւուղին սուրը պարապ չդարձաւ։
Յարենէ վիրաւորաց եւ ի ճարպոյ զօրաւորաց աղեղն Յովնաթանու ոչ դարձաւ ունայն յետս, եւ սուրն Սաւուղայ ոչ ամփոփեցաւ դատարկացեալ:

1:22: Յարենէ՛ վիրաւորաց, եւ ՚ի ճարպոյ զօրաւորաց. աղեղն Յովնաթանու ո՛չ դարձաւ ունայն յետս. եւ սուրն Սաւուղայ ո՛չ ամփոփեցաւ դատարկացեալ[3161]։
[3161] Ոմանք. Աղեղնն Յովնաթա՛՛։
22 Քանզի այստեղ է, որ հզօրների վահանը ջարդուեց, Սաւուղի վահանը չօծուեց իւղով: Յովնաթանի աղեղը զուր յետ չքաշուեց վիրաւորների արիւնից ու հզօրների ճարպից, իսկ Սաւուղի սուրը դատարկ պատեան չդրուեց:
22 Վիրաւորուածներուն արիւնէն ու զօրաւորներուն ճարպէն՝ Յովնաթանին աղեղը ետ չքաշուեցաւ Ու Սաւուղին սուրը պարապ չդարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:221:22 Без крови раненых, без тука сильных лук Ионафана не возвращался назад, и меч Саула не возвращался даром.
1:22 ἀφ᾿ απο from; away αἵματος αιμα blood; bloodstreams τραυματιῶν τραυματιας from; away στέατος στεαρ possible; able τόξον τοξον bow Ιωναθαν ιωναθαν not ἀπεστράφη αποστρεφω turn away; alienate κενὸν κενος hollow; empty εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after καὶ και and; even ῥομφαία ρομφαια broadsword Σαουλ σαουλ Saoul; Saul οὐκ ου not ἀνέκαμψεν ανακαμπτω bend back; revert κενή κενος hollow; empty
1:22 מִ mi מִן from דַּ֣ם ddˈam דָּם blood חֲלָלִ֗ים ḥᵃlālˈîm חָלָל pierced מֵ mē מִן from חֵ֨לֶב֙ ḥˈēlev חֵלֶב fat גִּבֹּורִ֔ים gibbôrˈîm גִּבֹּור vigorous קֶ֚שֶׁת ˈqešeṯ קֶשֶׁת bow יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan לֹ֥א lˌō לֹא not נָשֹׂ֖וג nāśˌôḡ סוג turn אָחֹ֑ור ʔāḥˈôr אָחֹור back(wards) וְ wᵊ וְ and חֶ֣רֶב ḥˈerev חֶרֶב dagger שָׁא֔וּל šāʔˈûl שָׁאוּל Saul לֹ֥א lˌō לֹא not תָשׁ֖וּב ṯāšˌûv שׁוב return רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
1:22. a sanguine interfectorum ab adipe fortium sagitta Ionathan numquam rediit retrorsum et gladius Saul non est reversus inanisFrom the blood of the slain, from the fat of the valiant, the arrow of Jonathan never turned back, and the sword of Saul did not return empty.
22. From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.
1:22. From the blood of the slain, from the fat of the strong, the arrow of Jonathan never turned back, and the sword of Saul did not return empty.
From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty:

1:22 Без крови раненых, без тука сильных лук Ионафана не возвращался назад, и меч Саула не возвращался даром.
1:22
ἀφ᾿ απο from; away
αἵματος αιμα blood; bloodstreams
τραυματιῶν τραυματιας from; away
στέατος στεαρ possible; able
τόξον τοξον bow
Ιωναθαν ιωναθαν not
ἀπεστράφη αποστρεφω turn away; alienate
κενὸν κενος hollow; empty
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
καὶ και and; even
ῥομφαία ρομφαια broadsword
Σαουλ σαουλ Saoul; Saul
οὐκ ου not
ἀνέκαμψεν ανακαμπτω bend back; revert
κενή κενος hollow; empty
1:22
מִ mi מִן from
דַּ֣ם ddˈam דָּם blood
חֲלָלִ֗ים ḥᵃlālˈîm חָלָל pierced
מֵ mē מִן from
חֵ֨לֶב֙ ḥˈēlev חֵלֶב fat
גִּבֹּורִ֔ים gibbôrˈîm גִּבֹּור vigorous
קֶ֚שֶׁת ˈqešeṯ קֶשֶׁת bow
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
לֹ֥א lˌō לֹא not
נָשֹׂ֖וג nāśˌôḡ סוג turn
אָחֹ֑ור ʔāḥˈôr אָחֹור back(wards)
וְ wᵊ וְ and
חֶ֣רֶב ḥˈerev חֶרֶב dagger
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
לֹ֥א lˌō לֹא not
תָשׁ֖וּב ṯāšˌûv שׁוב return
רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
1:22. a sanguine interfectorum ab adipe fortium sagitta Ionathan numquam rediit retrorsum et gladius Saul non est reversus inanis
From the blood of the slain, from the fat of the valiant, the arrow of Jonathan never turned back, and the sword of Saul did not return empty.
22. From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.
1:22. From the blood of the slain, from the fat of the strong, the arrow of Jonathan never turned back, and the sword of Saul did not return empty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: the bow: Sa1 14:6-14, Sa1 18:4; Isa 34:6, Isa 34:7
Carl Friedrich Keil and Franz Delitzsch

Such was the ignominy experienced upon Gilboa by those who had always fought so bravely, that their bow and sword did not turn back until it was satisfied with the blood and fat of the slain. The figure upon which the passage is founded is, that arrows drink the blood of the enemy, and a sword devours their flesh (vid., Deut 32:42; Is 34:5-6; Jer 46:10). The two principal weapons are divided between Saul and Jonathan, so that the bow is assigned to the latter and the sword to the former.
John Gill
From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back,.... That is, it always did execution, the arrows shot frown it pierced into men, shed their blood, and slew them; even they entered into the fat of the mighty, or mighty ones, that were fat, and brought them down; so the arrows of the Medes and Persians, the expert men among them, are said not to return in vain, Jer 50:9,
and the sword of Saul returned not empty; but was the means of slaying many; though Abarbinel observes also that this may be interpreted of the blood of the slain, and of the fat of the mighty men of Israel; and that though Saul and Jonathan saw many of these fall before their eyes, yet "for" or "because" of their blood, they were not intimidated and restrained from fighting; the bow of the one, and the shield of the other, turned not back on that account.
John Wesley
Not back - Without effect: their arrows shot from their bow, and their swords did seldom miss, and commonly pierced fat, and flesh, and blood, and reached even to the heart and bowels. Returned not, &c. - But filled and glutted with blood: for the sword is metaphorically said to have a mouth, which we translate an edge; and to devour. And this their former successfulness is mentioned as an aggravation of their last infelicity.
1:231:23: Սաւուղ եւ Յովնաթան սիրելիք, եւ գեղեցի՛կք եւ վայելուչք. չմեկնեա՛լք ՚ի կենդանութեան իւրեանց, եւ ո՛չ մեկնեցան ՚ի մահուա՛ն իւրեանց. թեթեւագո՛յնք քան զարծուիս. զօրացան առաւել քան զառիւծունս։
23 Սաւուղն ու Յովնաթանն իրենց կենդանութեան ժամանակ միմեանց սիրելի էին, գեղեցիկ ու վայելուչ, իրենց մահուան ժամանակ էլ իրարից չբաժանուեցին: Արծիւներից աւելի թեթեւաշարժ էին, առիւծներից աւելի զօրեղ:
23 Սաւուղ ու Յովնաթան Իրենց կենդանութեան ատենը շատ սիրելի ու հաճելի ըլլալով, Իրենց մահուան ժամանակ ալ իրարմէ չզատուեցան։Արծիւներէն աւելի թեթեւաշարժ Ու առիւծներէն աւելի զօրաւոր էին։
Սաւուղ եւ Յովնաթան սիրելիք եւ գեղեցիկք եւ վայելուչք, չմեկնեալք ի կենդանութեան իւրեանց, եւ ոչ մեկնեցան ի մահուան իւրեանց. թեթեւագոյնք քան զարծուիս, զօրացան առաւել քան զառիւծունս:

1:23: Սաւուղ եւ Յովնաթան սիրելիք, եւ գեղեցի՛կք եւ վայելուչք. չմեկնեա՛լք ՚ի կենդանութեան իւրեանց, եւ ո՛չ մեկնեցան ՚ի մահուա՛ն իւրեանց. թեթեւագո՛յնք քան զարծուիս. զօրացան առաւել քան զառիւծունս։
23 Սաւուղն ու Յովնաթանն իրենց կենդանութեան ժամանակ միմեանց սիրելի էին, գեղեցիկ ու վայելուչ, իրենց մահուան ժամանակ էլ իրարից չբաժանուեցին: Արծիւներից աւելի թեթեւաշարժ էին, առիւծներից աւելի զօրեղ:
23 Սաւուղ ու Յովնաթան Իրենց կենդանութեան ատենը շատ սիրելի ու հաճելի ըլլալով, Իրենց մահուան ժամանակ ալ իրարմէ չզատուեցան։
Արծիւներէն աւելի թեթեւաշարժ Ու առիւծներէն աւելի զօրաւոր էին։
zohrab-1805▾ eastern-1994▾ western am▾
1:231:23 Саул и Ионафан, любезные и согласные в жизни своей, не разлучились и в смерти своей; быстрее орлов, сильнее львов {они были}.
1:23 Σαουλ σαουλ Saoul; Saul καὶ και and; even Ιωναθαν ιωναθαν the ἠγαπημένοι αγαπαω love καὶ και and; even ὡραῖοι ωραιος attractive; seasonable οὐ ου not διακεχωρισμένοι διαχωριζω divide; separate εὐπρεπεῖς ευπρεπης in τῇ ο the ζωῇ ζωη life; vitality αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τῷ ο the θανάτῳ θανατος death αὐτῶν αυτος he; him οὐ ου not διεχωρίσθησαν διαχωριζω divide; separate ὑπὲρ υπερ over; for ἀετοὺς αετος eagle κοῦφοι κουφος and; even ὑπὲρ υπερ over; for λέοντας λεων lion ἐκραταιώθησαν κραταιοω have dominion
1:23 שָׁא֣וּל šāʔˈûl שָׁאוּל Saul וִ wi וְ and יהֹונָתָ֗ן yhônāṯˈān יְהֹונָתָן Jehonathan הַ ha הַ the נֶּאֱהָבִ֤ים nneʔᵉhāvˈîm אהב love וְ wᵊ וְ and הַ ha הַ the נְּעִימִם֙ nnᵊʕîmˌim נָעִים pleasant בְּ bᵊ בְּ in חַיֵּיהֶ֔ם ḥayyêhˈem חַיִּים life וּ û וְ and בְ vᵊ בְּ in מֹותָ֖ם môṯˌām מָוֶת death לֹ֣א lˈō לֹא not נִפְרָ֑דוּ nifrˈāḏû פרד divide מִ mi מִן from נְּשָׁרִ֣ים nnᵊšārˈîm נֶשֶׁר eagle קַ֔לּוּ qˈallû קלל be slight מֵ mē מִן from אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion גָּבֵֽרוּ׃ gāvˈērû גבר be superior
1:23. Saul et Ionathan amabiles et decori in vita sua in morte quoque non sunt divisi aquilis velociores leonibus fortioresSaul and Jonathan, lovely, and comely in their life, even in death they were not divided: they were swifter than eagles, stronger than lions.
23. Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided; they were swifter than eagles, they were stronger than lions.
1:23. Saul and Jonathan, worthy to be loved, and stately in their life: even in death they were not divided. They were swifter than eagles, stronger than lions.
Saul and Jonathan [were] lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions:

1:23 Саул и Ионафан, любезные и согласные в жизни своей, не разлучились и в смерти своей; быстрее орлов, сильнее львов {они были}.
1:23
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
Ιωναθαν ιωναθαν the
ἠγαπημένοι αγαπαω love
καὶ και and; even
ὡραῖοι ωραιος attractive; seasonable
οὐ ου not
διακεχωρισμένοι διαχωριζω divide; separate
εὐπρεπεῖς ευπρεπης in
τῇ ο the
ζωῇ ζωη life; vitality
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
θανάτῳ θανατος death
αὐτῶν αυτος he; him
οὐ ου not
διεχωρίσθησαν διαχωριζω divide; separate
ὑπὲρ υπερ over; for
ἀετοὺς αετος eagle
κοῦφοι κουφος and; even
ὑπὲρ υπερ over; for
λέοντας λεων lion
ἐκραταιώθησαν κραταιοω have dominion
1:23
שָׁא֣וּל šāʔˈûl שָׁאוּל Saul
וִ wi וְ and
יהֹונָתָ֗ן yhônāṯˈān יְהֹונָתָן Jehonathan
הַ ha הַ the
נֶּאֱהָבִ֤ים nneʔᵉhāvˈîm אהב love
וְ wᵊ וְ and
הַ ha הַ the
נְּעִימִם֙ nnᵊʕîmˌim נָעִים pleasant
בְּ bᵊ בְּ in
חַיֵּיהֶ֔ם ḥayyêhˈem חַיִּים life
וּ û וְ and
בְ vᵊ בְּ in
מֹותָ֖ם môṯˌām מָוֶת death
לֹ֣א lˈō לֹא not
נִפְרָ֑דוּ nifrˈāḏû פרד divide
מִ mi מִן from
נְּשָׁרִ֣ים nnᵊšārˈîm נֶשֶׁר eagle
קַ֔לּוּ qˈallû קלל be slight
מֵ mē מִן from
אֲרָיֹ֖ות ʔᵃrāyˌôṯ אֲרִי lion
גָּבֵֽרוּ׃ gāvˈērû גבר be superior
1:23. Saul et Ionathan amabiles et decori in vita sua in morte quoque non sunt divisi aquilis velociores leonibus fortiores
Saul and Jonathan, lovely, and comely in their life, even in death they were not divided: they were swifter than eagles, stronger than lions.
23. Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided; they were swifter than eagles, they were stronger than lions.
1:23. Saul and Jonathan, worthy to be loved, and stately in their life: even in death they were not divided. They were swifter than eagles, stronger than lions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: pleasant: or, sweet, Sa1 18:1, Sa1 20:2
they were: Sa1 31:1-5
swifter: Sa2 2:18; Deu 28:49; Ch1 12:8; Job 9:26; Jer 4:13; Lam 4:19
stronger: Sa2 23:20; Jdg 14:18; Pro 30:30
Carl Friedrich Keil and Franz Delitzsch

In death as in life, the two heroes were not divided, for they were alike in bravery and courage. Notwithstanding their difference of character, and the very opposite attitude which they assumed towards David, the noble Jonathan did not forsake his father, although his fierce hatred towards the friend whom Jonathan loved as his own soul might have undermined his attachment to his father. The two predicates, נאהב, loved and amiable, and נעים, affectionate or kind, apply chiefly to Jonathan; but they were also suitable to Saul in the earliest years of his reign, when he manifested the virtues of an able ruler, which secured for him the lasting affection and attachment of the people. In his mourning over the death of the fallen hero, David forgets all the injury that Saul has inflicted upon him, so that he only brings out and celebrates the more amiable aspects of his character. The light motion or swiftness of an eagle (cf. Hab 1:8), and the strength of a lion (vid., 2Kings 17:10), were the leading characteristics of the great heroes of antiquity. - Lastly, in 2Kings 1:24, David commemorates the rich booty which Saul had brought to the nation, for the purpose of celebrating his heroic greatness in this respect as well. שׁני was the scarlet purple (see at Ex 25:4). "With delights," or with lovelinesses, i.e., in a lovely manner.
Geneva 1599
Saul and Jonathan [were] lovely and pleasant in their lives, and in their death they were not (k) divided: they were swifter than eagles, they were stronger than lions.
(k) They died both together in Gilboa.
John Gill
Saul and Jonathan were lovely and pleasant in their lives,.... To one another, had no quarrel or difference with each other, only on the account of David; otherwise they agreed together in the court, and in the camp, in their councils, and in their conduct:
and in their death they were not divided; neither from the people, nor from one another; Jonathan stuck close by his father to the last; which is observed to clear him from any imputation of conspiracy against him:
they were swifter than eagles; in the quick dispatch of business, in hasting to the relief of the distressed, as Saul to the men of Jabeshgilead, and in the pursuit of their enemies, as of the Philistines, more than once:
they were stronger than lions; fighting with their enemies, who became an case prey to them; and what is stronger than a lion among beasts? Judg 14:18; or swifter than an eagle among birds, which is said to cut the air with its wings (x)?
(x) Aelian. Hist. Animal. l. 15. c. 22. Vid. Ciceron. de Divinatione, l. 2. prope finem.
John Wesley
Lovely - Amiable, and obliging in their carriage and conversation, both towards one another, and towards their people: for, as for Saul's fierce behaviour towards Jonathan, it was only a sudden passion, by which his ordinary temper was not to be measured; and for his carriage towards David, that was from that jealousy and reason of state which usually engageth even well - natured princes, to the same hostilities. But it is observable, that David speaks not a word here of his piety; but only commends him for those things which were truly in him. A fit pattern for all preachers in their funeral commendations. Swifter, &c. - Expeditious in pursuing their enemies, and executing their designs; which is a great commendation in a prince, and in a soldier. Stronger, &c. - In regard of their bodily strength, and the courage of their mind.
1:241:24: Դստերք Իսրայէլի լացէ՛ք ՚ի վերայ Սաւուղայ. լացէ՛ք ՚ի վերայ նորա որ զգեցուցանէր զձեզ կարմիրս՝ հանդերձ զարդուց ձերոց. որ արկանէր զարդս ոսկւոյ ՚ի վերայ հանդերձից ձերոց[3162]։ [3162] Այլք. Զգեցուցանէր ձեզ... զարդու ձերոյ. կամ՝ զարդուն ձերով։
24 Իսրայէլի դուստրե՜ր, լա՛ց եղէք Սաւուղի վրայ, լա՛ց եղէք նրա վրայ, ով ձեզ զարդարուն կարմիր զգեստներ էր հագցնում, ձեր հագուստների վրայ ոսկէ զարդեր էր գցում:
24 Ո՛վ Իսրայէլի աղջիկներ, լացէ՛ք Սաւուղին համար, Որ ձեզի վայելուչ կարմիրներ կը հագցնէր Ու ձեր հանդերձներուն վրայ ոսկիէ զարդեր կը դնէր։
Դստերք Իսրայելի, լացէք ի վերայ Սաւուղայ, լացէք ի վերայ նորա որ զգեցուցանէր զձեզ կարմիրս` հանդերձ զարդուն ձերով, որ արկանէր զարդս ոսկւոյ ի վերայ հանդերձից ձերոց:

1:24: Դստերք Իսրայէլի լացէ՛ք ՚ի վերայ Սաւուղայ. լացէ՛ք ՚ի վերայ նորա որ զգեցուցանէր զձեզ կարմիրս՝ հանդերձ զարդուց ձերոց. որ արկանէր զարդս ոսկւոյ ՚ի վերայ հանդերձից ձերոց[3162]։
[3162] Այլք. Զգեցուցանէր ձեզ... զարդու ձերոյ. կամ՝ զարդուն ձերով։
24 Իսրայէլի դուստրե՜ր, լա՛ց եղէք Սաւուղի վրայ, լա՛ց եղէք նրա վրայ, ով ձեզ զարդարուն կարմիր զգեստներ էր հագցնում, ձեր հագուստների վրայ ոսկէ զարդեր էր գցում:
24 Ո՛վ Իսրայէլի աղջիկներ, լացէ՛ք Սաւուղին համար, Որ ձեզի վայելուչ կարմիրներ կը հագցնէր Ու ձեր հանդերձներուն վրայ ոսկիէ զարդեր կը դնէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:241:24 Дочери Израильские! плачьте о Сауле, который одевал вас в багряницу с украшениями и доставлял на одежды ваши золотые уборы.
1:24 θυγατέρες θυγατηρ daughter Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul κλαύσατε κλαιω weep; cry τὸν ο the ἐνδιδύσκοντα ενδιδυσκω put on ὑμᾶς υμας you κόκκινα κοκκινος scarlet μετὰ μετα with; amid κόσμου κοσμος world; adornment ὑμῶν υμων your τὸν ο the ἀναφέροντα αναφερω bring up; carry up κόσμον κοσμος world; adornment χρυσοῦν χρυσεος of gold; golden ἐπὶ επι in; on τὰ ο the ἐνδύματα ενδυμα apparel ὑμῶν υμων your
1:24 בְּנֹות֙ bᵊnôṯ בַּת daughter יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בְּכֶ֑ינָה bᵊḵˈeʸnā בכה weep הַ ha הַ the מַּלְבִּֽשְׁכֶ֤ם mmalbˈišᵊḵˈem לבשׁ cloth שָׁנִי֙ šānˌî שָׁנִי scarlet עִם־ ʕim- עִם with עֲדָנִ֔ים ʕᵃḏānˈîm עֵדֶן delight הַֽ hˈa הַ the מַּעֲלֶה֙ mmaʕᵃlˌeh עלה ascend עֲדִ֣י ʕᵃḏˈî עֲדִי ornament זָהָ֔ב zāhˈāv זָהָב gold עַ֖ל ʕˌal עַל upon לְבוּשְׁכֶֽן׃ lᵊvûšᵊḵˈen לְבוּשׁ clothing
1:24. filiae Israhel super Saul flete qui vestiebat vos coccino in deliciis qui praebebat ornamenta aurea cultui vestroYe daughters of Israel, weep over Saul, who clothed you with scarlet in delights, who gave ornaments of gold for your attire.
24. Ye daughters of Israel, weep over Saul, who clothed you in scarlet delicately, who put ornaments of gold upon your apparel.
1:24. O daughters of Israel, weep over Saul, who clothed you with scarlet finery, who offered ornaments of gold for your adornment.
Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with [other] delights, who put on ornaments of gold upon your apparel:

1:24 Дочери Израильские! плачьте о Сауле, который одевал вас в багряницу с украшениями и доставлял на одежды ваши золотые уборы.
1:24
θυγατέρες θυγατηρ daughter
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
Σαουλ σαουλ Saoul; Saul
κλαύσατε κλαιω weep; cry
τὸν ο the
ἐνδιδύσκοντα ενδιδυσκω put on
ὑμᾶς υμας you
κόκκινα κοκκινος scarlet
μετὰ μετα with; amid
κόσμου κοσμος world; adornment
ὑμῶν υμων your
τὸν ο the
ἀναφέροντα αναφερω bring up; carry up
κόσμον κοσμος world; adornment
χρυσοῦν χρυσεος of gold; golden
ἐπὶ επι in; on
τὰ ο the
ἐνδύματα ενδυμα apparel
ὑμῶν υμων your
1:24
בְּנֹות֙ bᵊnôṯ בַּת daughter
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
בְּכֶ֑ינָה bᵊḵˈeʸnā בכה weep
הַ ha הַ the
מַּלְבִּֽשְׁכֶ֤ם mmalbˈišᵊḵˈem לבשׁ cloth
שָׁנִי֙ šānˌî שָׁנִי scarlet
עִם־ ʕim- עִם with
עֲדָנִ֔ים ʕᵃḏānˈîm עֵדֶן delight
הַֽ hˈa הַ the
מַּעֲלֶה֙ mmaʕᵃlˌeh עלה ascend
עֲדִ֣י ʕᵃḏˈî עֲדִי ornament
זָהָ֔ב zāhˈāv זָהָב gold
עַ֖ל ʕˌal עַל upon
לְבוּשְׁכֶֽן׃ lᵊvûšᵊḵˈen לְבוּשׁ clothing
1:24. filiae Israhel super Saul flete qui vestiebat vos coccino in deliciis qui praebebat ornamenta aurea cultui vestro
Ye daughters of Israel, weep over Saul, who clothed you with scarlet in delights, who gave ornaments of gold for your attire.
24. Ye daughters of Israel, weep over Saul, who clothed you in scarlet delicately, who put ornaments of gold upon your apparel.
1:24. O daughters of Israel, weep over Saul, who clothed you with scarlet finery, who offered ornaments of gold for your adornment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:24: The women of Israel are most happily introduced. They who had come out to meet king Saul with tabrets, with joy, and with instruments of music" in the day of victory, are now called to weep over him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: Jdg 5:30; Psa 68:12; Pro 31:21; Isa 3:16-26; Jer 2:32; Ti1 2:9, Ti1 2:10; Pe1 3:3-5
Geneva 1599
Ye daughters of Israel, weep over Saul, who clothed you in scarlet, (l) with [other] delights, who put on ornaments of gold upon your apparel.
(l) As rich garments and costly jewels.
John Gill
Ye daughters of Israel, weep over Saul,.... In their mournful elegies:
who clothed you with scarlet, with other delights; not only with scarlet, but with other fine and delightful apparel, such as were very pleasing to the female sex, especially young people, who are delighted with gay apparel; this Saul was the means of, through the spoil he took from his enemies, and by other methods taken by him to the enriching of the nation, whereby husbands and parents were enabled to provide rich clothes for their wives and children:
who put on ornaments of gold upon your apparel; broidered work, jewels of gold, &c. See Is 3:18.
John Wesley
Daughters - These he mentions; because the women then used to make songs both of triumph, and of lamentation, and, because they usually are most delighted with the ornaments of the body here following. Clothed you - This he did, because he procured them so much peace as gave them opportunity of enriching themselves: and, because he took these things as spoils from the enemies, and clothed his own people with them.
Robert Jamieson, A. R. Fausset and David Brown
Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, &c.--The fondness for dress, which anciently distinguished Oriental women, is their characteristic still. It appears in their love of bright, gay, and divers colors, in profuse display of ornaments, and in various other forms. The inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul, as well as Jonathan. But the praises of the latter form the burden of the poem, which begins and ends with that excellent prince.
1:251:25: Զիա՞րդ անկան զօրաւորքն ՚ի մէջ պատերազմի. Յովնաթան ՚ի վերայ բարձանց քոց վիրաւոր[3163]։ [3163] Ոմանք. ՚Ի վերայ բարձանց քոց վիրաւորեցաւ։
25 Հզօրներն ինչպէ՞ս ընկան պատերազմի մէջ: Յովնաթա՜ն, քո բարձունքների վրայ խոցուեցիր:
25 Պատերազմին մէջ զօրաւորները ի՜նչպէս ինկան։Ո՛վ Յովնաթան, քու բարձր տեղերուդ վրայ մեռցուեցար։
Զիա՜րդ անկան զօրաւորքն ի մէջ պատերազմի. Յովնաթան, ի վերայ բարձանց քոց վիրաւոր:

1:25: Զիա՞րդ անկան զօրաւորքն ՚ի մէջ պատերազմի. Յովնաթան ՚ի վերայ բարձանց քոց վիրաւոր[3163]։
[3163] Ոմանք. ՚Ի վերայ բարձանց քոց վիրաւորեցաւ։
25 Հզօրներն ինչպէ՞ս ընկան պատերազմի մէջ: Յովնաթա՜ն, քո բարձունքների վրայ խոցուեցիր:
25 Պատերազմին մէջ զօրաւորները ի՜նչպէս ինկան։
Ո՛վ Յովնաթան, քու բարձր տեղերուդ վրայ մեռցուեցար։
zohrab-1805▾ eastern-1994▾ western am▾
1:251:25 Как пали сильные на брани! Сражен Ионафан на высотах твоих.
1:25 πῶς πως.1 how ἔπεσαν πιπτω fall δυνατοὶ δυνατος possible; able ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the πολέμου πολεμος battle Ιωναθαν ιωναθα in; on τὰ ο the ὕψη υψος height; on high σου σου of you; your τραυματίας τραυματιας wounded one
1:25 אֵ֚יךְ ˈʔêḵ אֵיךְ how נָפְל֣וּ nāfᵊlˈû נפל fall גִבֹּרִ֔ים ḡibbōrˈîm גִּבֹּור vigorous בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan עַל־ ʕal- עַל upon בָּמֹותֶ֖יךָ bāmôṯˌeʸḵā בָּמָה high place חָלָֽל׃ ḥālˈāl חָלָל pierced
1:25. quomodo ceciderunt fortes in proelio Ionathan in excelsis tuis occisus estHow are the valiant fallen in battle? Jonathan slain in the high places?
25. How are the mighty fallen in the midst of the battle! Jonathan is slain upon thy high places.
1:25. How could the valiant have fallen in battle? How could Jonathan have been slain on the heights?
How are the mighty fallen in the midst of the battle! O Jonathan, [thou wast] slain in thine high places:

1:25 Как пали сильные на брани! Сражен Ионафан на высотах твоих.
1:25
πῶς πως.1 how
ἔπεσαν πιπτω fall
δυνατοὶ δυνατος possible; able
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
πολέμου πολεμος battle
Ιωναθαν ιωναθα in; on
τὰ ο the
ὕψη υψος height; on high
σου σου of you; your
τραυματίας τραυματιας wounded one
1:25
אֵ֚יךְ ˈʔêḵ אֵיךְ how
נָפְל֣וּ nāfᵊlˈû נפל fall
גִבֹּרִ֔ים ḡibbōrˈîm גִּבֹּור vigorous
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
עַל־ ʕal- עַל upon
בָּמֹותֶ֖יךָ bāmôṯˌeʸḵā בָּמָה high place
חָלָֽל׃ ḥālˈāl חָלָל pierced
1:25. quomodo ceciderunt fortes in proelio Ionathan in excelsis tuis occisus est
How are the valiant fallen in battle? Jonathan slain in the high places?
25. How are the mighty fallen in the midst of the battle! Jonathan is slain upon thy high places.
1:25. How could the valiant have fallen in battle? How could Jonathan have been slain on the heights?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:25: How are the mighty fallen - The recurrenee of the same idea Sa2 1:19, Sa2 1:25, Sa2 1:27 is perfectly congenial to the nature of elegy, since grief is fond of dwelling upon the particular objects of the passion, and frequently repeating them. By unanimous consent this is considered one of the most beautiful odes in the Bible, and the generosity of David in thus mourning for his enemy and persecutor, Saul, enhances the effect upon the mind of the reader.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: How: Sa2 1:19, Sa2 1:27; Lam 5:16, thou was, Jdg 5:18; Sa1 14:13-15
Carl Friedrich Keil and Franz Delitzsch

The second strophe (2Kings 1:25 and 2Kings 1:26) only applies to the friendship of Jonathan:
25 Oh how are the mighty fallen in the midst of the battle!
Jonathan (is) slain upon thy heights!
26 I am distressed for thee, my brother Jonathan:
Thou wast very kind to me:
Stranger than the love of woman was thy love to me!
2Kings 1:25 is almost a verbal repetition of 2Kings 1:19. צר (2Kings 1:26) denotes the pinching or pressure of the heart consequent upon pain and mourning. נפלאתה, third pers. fem., like a verb הל with the termination lengthened (vid., Ewald, 194, b.), to be wonderful or distinguished. אהבתך, thy love to me. Comparison to the love of woman is expressive of the deepest earnestness of devoted love.
John Gill
How are the mighty fallen in the midst of the battle!.... The mighty and valiant men of war, the common soldiers as well as their general officers, whose loss David mourns, and the repetition of shows how much it affected him:
O Jonathan, thou wast slain in thine high places; in the high places of the land of Israel, the mountains of Gilboa, which though high, and in his own country, could not protect him from his enemies, and from falling by their hands: he who had been so valiant and victorious a prince, and yet he fell, not in an enemy's country, but his own.
John Wesley
Thine - Which were in thy country, and (had not thy father disinherited thee by his sins) in thy dominions.
1:261:26: Ցաւէ՛ ինձ ՚ի վերայ քո եղբայր իմ Յովնաթան. գեղեցկացա՛ր ինձ յոյժ. զարմանալի՛ եղեւ սէր քո ինձ քան զսէր կանանց։
26 Ցաւում եմ քեզ համար, եղբա՜յր իմ Յովնաթան: Ինձ շատ սիրելի էիր, քո սէրը կանանց սիրուց բարձր էր:
26 Քեզի համար շատ կը ցաւիմ, Ո՛վ եղբայր իմ Յովնաթան. Դուն ինծի խիստ սիրելի էիր. Քու սէրդ ինծի զարմանալի էր, Կանանց սէրէն աւելի էր։
Ցաւէ ինձ ի վերայ քո, եղբայր իմ Յովնաթան. գեղեցկացար ինձ յոյժ. զարմանալի եղեւ սէր քո ինձ քան զսէր կանանց:

1:26: Ցաւէ՛ ինձ ՚ի վերայ քո եղբայր իմ Յովնաթան. գեղեցկացա՛ր ինձ յոյժ. զարմանալի՛ եղեւ սէր քո ինձ քան զսէր կանանց։
26 Ցաւում եմ քեզ համար, եղբա՜յր իմ Յովնաթան: Ինձ շատ սիրելի էիր, քո սէրը կանանց սիրուց բարձր էր:
26 Քեզի համար շատ կը ցաւիմ, Ո՛վ եղբայր իմ Յովնաթան. Դուն ինծի խիստ սիրելի էիր. Քու սէրդ ինծի զարմանալի էր, Կանանց սէրէն աւելի էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:261:26 Скорблю о тебе, брат мой Ионафан; ты был очень дорог для меня; любовь твоя была для меня превыше любви женской.
1:26 ἀλγῶ αλγεω in; on σοί σοι you ἄδελφέ αδελφος brother μου μου of me; mine Ιωναθαν ιωναθα me σφόδρα σφοδρα vehemently; tremendously ἐθαυμαστώθη θαυμαζω wonder ἡ ο the ἀγάπησίς αγαπησις of you; your ἐμοὶ εμοι me ὑπὲρ υπερ over; for ἀγάπησιν αγαπησις woman; wife
1:26 צַר־ ṣar- צרר wrap, be narrow לִ֣י lˈî לְ to עָלֶ֗יךָ ʕālˈeʸḵā עַל upon אָחִי֙ ʔāḥˌî אָח brother יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan נָעַ֥מְתָּ nāʕˌamtā נעם be pleasant לִּ֖י llˌî לְ to מְאֹ֑ד mᵊʔˈōḏ מְאֹד might נִפְלְאַ֤תָה niflᵊʔˈaṯā פלא be miraculous אַהֲבָֽתְךָ֙ ʔahᵃvˈāṯᵊḵā אֲהָבָה love לִ֔י lˈî לְ to מֵ mē מִן from אַהֲבַ֖ת ʔahᵃvˌaṯ אֲהָבָה love נָשִֽׁים׃ nāšˈîm אִשָּׁה woman
1:26. doleo super te frater mi Ionathan decore nimis et amabilis super amorem mulierumI grieve for thee, my brother Jonathan: exceeding beautiful, and amiable to me above the love of women. As the mother loveth her only son, so did I love thee.
26. I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
1:26. I grieve over you, my brother Jonathan: exceedingly stately, and worthy to be loved above the love of women. As a mother loves her only son, so also did I love you.
I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women:

1:26 Скорблю о тебе, брат мой Ионафан; ты был очень дорог для меня; любовь твоя была для меня превыше любви женской.
1:26
ἀλγῶ αλγεω in; on
σοί σοι you
ἄδελφέ αδελφος brother
μου μου of me; mine
Ιωναθαν ιωναθα me
σφόδρα σφοδρα vehemently; tremendously
ἐθαυμαστώθη θαυμαζω wonder
ἡ ο the
ἀγάπησίς αγαπησις of you; your
ἐμοὶ εμοι me
ὑπὲρ υπερ over; for
ἀγάπησιν αγαπησις woman; wife
1:26
צַר־ ṣar- צרר wrap, be narrow
לִ֣י lˈî לְ to
עָלֶ֗יךָ ʕālˈeʸḵā עַל upon
אָחִי֙ ʔāḥˌî אָח brother
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
נָעַ֥מְתָּ nāʕˌamtā נעם be pleasant
לִּ֖י llˌî לְ to
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
נִפְלְאַ֤תָה niflᵊʔˈaṯā פלא be miraculous
אַהֲבָֽתְךָ֙ ʔahᵃvˈāṯᵊḵā אֲהָבָה love
לִ֔י lˈî לְ to
מֵ mē מִן from
אַהֲבַ֖ת ʔahᵃvˌaṯ אֲהָבָה love
נָשִֽׁים׃ nāšˈîm אִשָּׁה woman
1:26. doleo super te frater mi Ionathan decore nimis et amabilis super amorem mulierum
I grieve for thee, my brother Jonathan: exceeding beautiful, and amiable to me above the love of women. As the mother loveth her only son, so did I love thee.
26. I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.
1:26. I grieve over you, my brother Jonathan: exceedingly stately, and worthy to be loved above the love of women. As a mother loves her only son, so also did I love you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: thy love: Sa1 18:1-4, Sa1 19:2, Sa1 20:17, Sa1 20:41, Sa1 23:16
Geneva 1599
I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of (m) women.
(m) Either toward their husbands or their children.
John Gill
I am distressed for thee, my brother Jonathan,.... So he was, not only by nation and religion, but by affinity, having married the sister of Jonathan; and still more so by affection and friendship, he being a friend of David's, that stuck closer to him than a brother, and who loved him as his own soul; he was distressed for him, not on account of his spiritual and eternal state, which he doubted not was happy, but for the manner of his death, his loss of him, and want of his pleasant conversation, of his counsel and advice, and assistance in his present circumstances:
very pleasant hast thou been unto me; in their friendly visits of, and conversation with, one another; many a pleasant hour had they spent together, but now must see each other's faces no more in this world:
thy love to me was wonderful; as indeed he might well say, being towards one of a mean extract in comparison of his, to one who was not his own brother, but a brother-in-law; and to one that was a rival to the crown he was heir to, and would take it before him: and who ran the risk of losing his father's affection, and even his life, for espousing his cause: see 1Kings 18:1,
passing the love of women; either that which they are loved with by men, or that with which they love their husbands and children; which is generally the strongest and most affectionate. The Targum is,"more than the love of two women,''than his two wives, Ahinoam and Abigail; so Kimchi; meaning that he was more strongly and affectionately loved by Jonathan than by them, who yet might love him very well too.
John Wesley
Distressed - That is, for the loss of thee. For, besides the loss of a true friend, which is inestimable; he lost him who both could, and undoubtedly would have given him a speedy, and quiet, and sure possession of the kingdom, whereas now, he met with long and troublesome interruptions. Of women - That is, that love wherewith they love their husbands, or children for their affections are usually more ardent than mens.
1:271:27: Զիա՞րդ անկան զօրաւորքն, եւ կորեա՛ն անօթքն պատերազմականք։
27 Ինչպէ՞ս ընկան հզօրները, եւ ջարդուփշուր եղան ռազմի գործիքները:
27 Զօրաւորները ի՜նչպէս ինկան ու պատերազմի զէնքերը կորսուեցան։
Զիա՜րդ անկան զօրաւորքն, եւ կորեան անօթքն պատերազմականք:

1:27: Զիա՞րդ անկան զօրաւորքն, եւ կորեա՛ն անօթքն պատերազմականք։
27 Ինչպէ՞ս ընկան հզօրները, եւ ջարդուփշուր եղան ռազմի գործիքները:
27 Զօրաւորները ի՜նչպէս ինկան ու պատերազմի զէնքերը կորսուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:271:27 Как пали сильные, погибло оружие бранное!
1:27 πῶς πως.1 how ἔπεσαν πιπτω fall δυνατοὶ δυνατος possible; able καὶ και and; even ἀπώλοντο απολλυμι destroy; lose σκεύη σκευος vessel; jar πολεμικά πολεμικος of battle
1:27 אֵ֚יךְ ˈʔêḵ אֵיךְ how נָפְל֣וּ nāfᵊlˈû נפל fall גִבֹּורִ֔ים ḡibbôrˈîm גִּבֹּור vigorous וַ wa וְ and יֹּאבְד֖וּ yyōvᵊḏˌû אבד perish כְּלֵ֥י kᵊlˌê כְּלִי tool מִלְחָמָֽה׃ פ milḥāmˈā . f מִלְחָמָה war
1:27. quomodo ceciderunt robusti et perierunt arma bellicaHow are the valiant fallen, and the weapons of war perished?
27. How are the mighty fallen, and the weapons of war perished!
1:27. How could the robust have fallen, and the weapons of war have perished?”
How are the mighty fallen, and the weapons of war perished:

1:27 Как пали сильные, погибло оружие бранное!
1:27
πῶς πως.1 how
ἔπεσαν πιπτω fall
δυνατοὶ δυνατος possible; able
καὶ και and; even
ἀπώλοντο απολλυμι destroy; lose
σκεύη σκευος vessel; jar
πολεμικά πολεμικος of battle
1:27
אֵ֚יךְ ˈʔêḵ אֵיךְ how
נָפְל֣וּ nāfᵊlˈû נפל fall
גִבֹּורִ֔ים ḡibbôrˈîm גִּבֹּור vigorous
וַ wa וְ and
יֹּאבְד֖וּ yyōvᵊḏˌû אבד perish
כְּלֵ֥י kᵊlˌê כְּלִי tool
מִלְחָמָֽה׃ פ milḥāmˈā . f מִלְחָמָה war
1:27. quomodo ceciderunt robusti et perierunt arma bellica
How are the valiant fallen, and the weapons of war perished?
27. How are the mighty fallen, and the weapons of war perished!
1:27. How could the robust have fallen, and the weapons of war have perished?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: How are: Sa2 1:19, Sa2 1:25
weapons: Kg2 2:12, Kg2 13:14; Psa 46:9; Eze 39:9, Eze 39:10
Next: 2 Kings (2 Samuel) Chapter 2
Carl Friedrich Keil and Franz Delitzsch

The third strophe (2Kings 1:27) contains simply a brief aftertone of sorrow, in which the ode does away:
Oh how are the mighty fallen,
The instruments of war perished!
"The instruments of war" are not the weapons; but the expression is a figurative one, referring to the heroes by whom war was carried on (vid., Is 13:5). Luther has adopted this rendering (die Streitbaren).
John Gill
How are the mighty fallen,.... This is the burden of this elegiac song, being the third time it is mentioned:
and the weapons of war perished! not only the valiant soldiers were killed, but their arms were lost; and particularly he may mean Saul and Jonathan, who as they were the shields of the people, so they were the true weapons and instruments of war, and with them all military glory perished; which must be understood as a poetical figure, exaggerating their military characters; otherwise David, and many mighty men with him, remained, and who revived and increased the military glory of Israel, as the following history shows.