Թագաւորութիւններ Բ / 2 Samuel - 15 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Absalom's name signifies "the peace of his father," yet he proves his greatest trouble; so often are we disappointed in our expectations from the creature. The sword entailed upon David's house had hitherto been among his children, but now it begins to be drawn against himself, with this aggravation, that he may thank himself for it, for, had he done justice upon the murderer, he would have prevented the traitor. The story of Absalom's rebellion begins with this chapter, but we must go over three or four more before we see the end of it. In this chapter we have, I. The arts Absalom used to insinuate himself into the people's affections, ver. 1-6. II. His open avowal of his pretensions to the crown at Hebron, whither he went under colour of a vow, and the strong party that appeared for him there, ver. 7-12. III. The notice brought of this to David, and his flight from Jerusalem thereupon, ver. 13-18. In his flight we are told, 1. What passed between him and Ittai, ver. 19-22. 2. The concern of the country for him, ver. 23. 3. His conference with Zadok, ver. 24-29. 4. His tears and prayers upon this occasion, ver. 30-31. 5. Matters concerted by him with Hushai, ver. 32-37. Now the word of God was fulfilled, that he would "raise up evil against him out of his own house," ch. xii. 11.
Adam Clarke: Commentary on the Bible - 1831
Absalom conspires against his father, and uses various methods to seduce the people from their allegiance to their king, Sa2 15:1-4. Under pretense of paying a vow at Hebron, he obtains leave from David to go thither; and, by emissaries sent through the land, prepares the people for revolt, Sa2 15:7-11. He gains over Ahithophel, David's counsellor, Sa2 15:12. David is informed of the general defection of the people; on which he, and his life-guards and friends, leave the city, and go towards the wilderness, Sa2 15:13-18. The steadfast friendship of Ittai, the Gittite, Sa2 15:19-22. David's affecting departure from the city, Sa2 15:23. He sends Zadok and Abiathar with the ark back to Jerusalem, Sa2 15:24-29. He goes up Mount Olivet; prays that the counsel of Ahithophel may be turned into foolishness, Sa2 15:30-31. He desires Hushai to return to Jerusalem, and to send him word of all that occurs, Sa2 15:32-37.
2 Kings (2 Samuel) 15:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 15:1, Absalom, by fair speeches and courtesies, steals the hearts of Israel; Sa2 15:7, Under pretence of a vow, he obtains leave to go to Hebron; Sa2 15:10, He makes there a great conspiracy; Sa2 15:13, David upon the news flees from Jerusalem; Sa2 15:19, Ittai will not leave him; Sa2 15:24, Zadok and Abiathar are sent back with the ark; Sa2 15:30, David and his company go up mount Olivet weeping; Sa2 15:31, He curses Ahithophel's counsel; Sa2 15:32, Hushai is sent back with instructions.
Carl Friedrich Keil and Franz Delitzsch

Absalom's Rebellion and David's Flight - 2 Samuel 15-16:14
After this restoration to favour, Absalom soon began to aspire to the throne, setting up a princely court, and endeavouring to turn the hearts of the people towards himself, by addressing in a friendly manner any who came to seek redress from the king in matters in dispute, and by saying things adapted to throw suspicion upon his father's rule (2Kings 15:1-6). When he had succeeded in this, he asked permission from the king to take a journey to Hebron, under the pretence of wanting to fulfil a vow which he had made during his banishment; and when once there, he soon proceeded with his rebellious intentions (2Kings 15:7-12). As soon as David heard of it, he determined to fly from Jerusalem, and crossed the Kidron with his faithful adherents. Having sent the priests with the ark of the covenant back to the city, he went up to the Mount of Olives, amidst the loud lamentations of the people. Hushai, who came to meet him, he sent to the city, to frustrate the counsel of Ahithophel, who was one of the conspirators, and to send information to him of what was going forward (vv. 13-37). When he reached the top, Ziba, Mephibosheth's servant, came to meet him with provisions and succour (2Kings 16:1-4) whilst Shimei, a relation of the house of Saul, followed him with curses and stones (2Kings 16:5-14).
With this rebellion the calamities which Nathan had predicted to David on account of his sin with Bathsheba began to burst upon him in all their fulness. The success of the rebellion itself may be accounted for, from the fact that the consciousness of his own fault not only made David weak towards his sons, but produced a want of firmness in his resolutions; whilst the imperfections and defects in the internal administration of the kingdom, when the time of the brilliant victories was past, became more and more perceptible to the people, and furnished occasion for dissatisfaction with his government, which Absalom was skilful enough to bend to his own purposes. During the time that this rebellion was in progress, David poured out his lamentations to the Lord (in Ps 41:1-13 and 55) as to the faithlessness of his most confidential councillors, and prayed for the judgment of retribution upon the conduct of this wicked band. After it had broken out, he uttered his longings to return to the sanctuary at Jerusalem, and his firm confidence that he should be delivered out of his distresses and reinstated in his kingdom, first of all in Ps 3:1-8 and Ps 63:1-11 during his flight in the desert of Judah, and in Ps 61:1-8 and Ps 62:1-12 during his stay in the land to the east of the Jordan.
Geneva 1599
And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to (a) run before him.
(a) Which were as a guard to set forth his estate.
John Gill
INTRODUCTION TO SECOND SAMUEL 15
This chapter relates how that Absalom by various artful methods stole away the hearts of the people of Israel, 2Kings 15:1; that pretending a vow he had made, he got leave of the king to go to Hebron to perform it, 2Kings 15:7; where he formed a considerable conspiracy, 2Kings 15:10; of which David having information, thought it advisable to depart from Jerusalem, both for his own safety, and the good of the city, which he did with his family, and guards, and much people, 2Kings 15:13; though he would have persuaded Ittai the Gittite to have returned, but could not prevail upon him, 2Kings 15:19; however, he sent back the priests and the Levites with the ark, lest any harm should come to that, 2Kings 15:24; and as he and the people went up the mount of Olives weeping, it was told him that Ahithophel was among the conspirators, on which he put up a prayer that his counsel might be infatuated, 2Kings 15:30; and Hushai the Archite coming to him at that juncture, he sent him back to Jerusalem to defeat the counsel of Ahithophel, and to send him word by the priests what he should hear there from time to time, 2Kings 15:32.
John Wesley
Prepared - As being the king's eldest son, now Amnon was dead; for Chileab, who was his eldest brother, 2Kings 3:3, was either dead, or incapable of the government. And this course he knew would draw the eyes of the people to him, and make them conclude that David intended him for his successor.
Robert Jamieson, A. R. Fausset and David Brown
ABSALOM STEALS THE HEARTS OF ISRAEL. (2Kings 15:1-9)
Absalom prepared him chariots and horses, and fifty men to run before him--This was assuming the state and equipage of a prince. The royal guards, called runners, avant couriers, amounted to fifty (3Kings 1:5). The chariot, as the Hebrew indicates, was of a magnificent style; and the horses, a novelty among the Hebrew people, only introduced in that age as an appendage of royalty (Ps 32:9; Ps 66:12), formed a splendid retinue, which would make him "the observed of all observers."
15:115:1: Եւ եղեւ յետ այնորիկ, եւ արա՛ր Աբեսաղոմ կառս եւ երիվարս, եւ յիսուն այր սուրհանդակ առաջի իւր։
1 Դրանից յետոյ Աբեսաղոմը մարտակառքեր, երիվարներ եւ առջեւից վազող յիսուն հոգի սուրհանդակ հաւաքեց:
15 Անկէ ետքը Աբիսողոմ իրեն համար կառքեր, ձիեր ու իր առջեւէն վազող յիսուն սուրհանդակ մարդ պատրաստեց։
Եւ եղեւ յետ այնորիկ եւ արար Աբիսողոմ կառս եւ երիվարս, եւ յիսուն այր սուրհանդակ առաջի իւր:

15:1: Եւ եղեւ յետ այնորիկ, եւ արա՛ր Աբեսաղոմ կառս եւ երիվարս, եւ յիսուն այր սուրհանդակ առաջի իւր։
1 Դրանից յետոյ Աբեսաղոմը մարտակառքեր, երիվարներ եւ առջեւից վազող յիսուն հոգի սուրհանդակ հաւաքեց:
15 Անկէ ետքը Աբիսողոմ իրեն համար կառքեր, ձիեր ու իր առջեւէն վազող յիսուն սուրհանդակ մարդ պատրաստեց։
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15:115:1 После сего Авессалом завел у себя колесницы и лошадей и пятьдесят скороходов.
15:1 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even ἐποίησεν ποιεω do; make ἑαυτῷ εαυτου of himself; his own Αβεσσαλωμ αβεσσαλωμ chariot καὶ και and; even ἵππους ιππος horse καὶ και and; even πεντήκοντα πεντηκοντα fifty ἄνδρας ανηρ man; husband παρατρέχειν παρατρεχω in front; before αὐτοῦ αυτος he; him
15:1 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be מֵ mē מִן from אַ֣חֲרֵי ʔˈaḥᵃrê אַחַר after כֵ֔ן ḵˈēn כֵּן thus וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make לֹו֙ lˌô לְ to אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom מֶרְכָּבָ֖ה merkāvˌā מֶרְכָּבָה chariot וְ wᵊ וְ and סֻסִ֑ים susˈîm סוּס horse וַ wa וְ and חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five אִ֖ישׁ ʔˌîš אִישׁ man רָצִ֥ים rāṣˌîm רוץ run לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
15:1. igitur post haec fecit sibi Absalom currum et equites et quinquaginta viros qui praecederent eumNow after these things Absalom made himself chariots, and horsemen, and fifty men to run before him.
1. And it came to pass after this, that Absalom prepared him a chariot and horses, and fifty men to run before him.
15:1. Then, after these things, Absalom obtained for himself chariots, and horsemen, and fifty men who went before him.
15:1. And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.
And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him:

15:1 После сего Авессалом завел у себя колесницы и лошадей и пятьдесят скороходов.
15:1
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
ταῦτα ουτος this; he
καὶ και and; even
ἐποίησεν ποιεω do; make
ἑαυτῷ εαυτου of himself; his own
Αβεσσαλωμ αβεσσαλωμ chariot
καὶ και and; even
ἵππους ιππος horse
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
ἄνδρας ανηρ man; husband
παρατρέχειν παρατρεχω in front; before
αὐτοῦ αυτος he; him
15:1
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
מֵ מִן from
אַ֣חֲרֵי ʔˈaḥᵃrê אַחַר after
כֵ֔ן ḵˈēn כֵּן thus
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
לֹו֙ lˌô לְ to
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
מֶרְכָּבָ֖ה merkāvˌā מֶרְכָּבָה chariot
וְ wᵊ וְ and
סֻסִ֑ים susˈîm סוּס horse
וַ wa וְ and
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
אִ֖ישׁ ʔˌîš אִישׁ man
רָצִ֥ים rāṣˌîm רוץ run
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
15:1. igitur post haec fecit sibi Absalom currum et equites et quinquaginta viros qui praecederent eum
Now after these things Absalom made himself chariots, and horsemen, and fifty men to run before him.
15:1. Then, after these things, Absalom obtained for himself chariots, and horsemen, and fifty men who went before him.
15:1. And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: По смерти Амнона Авессалом оказался в положении старшего сына царя, наиболее вероятного наследника его престола. Нет ничего невероятного в том, что перспектива данного положения играла далеко не последнюю роль в мести брату Амнону.

Дальнейшие действия Авессалома имеют ту цель, чтобы царской пышностью своей обстановки производить на народ наиболее сильное впечатление, а показными достоинствами своего характера привлекать к себе сердца всего Израиля (см. ст. 6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Absalom's Ambition. B. C. 1027.

1 And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. 2 And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. 3 And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. 4 Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! 5 And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. 6 And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
Absalom is no sooner restored to his place at court than he aims to be in the throne. He that was unhumbled under his troubles became insufferably proud when they were over; and he cannot be content with the honour of being the king's son, and the prospect of being his successor, but he must be king now. His mother was a king's daughter; on that perhaps he valued himself, and despised his father, who was but the son of Jesse. She was the daughter of a heathen king, which made him the less concerned for the peace of Israel. David, in this unhappy issue of that marriage, smarted for his being unequally yoked with an unbeliever. When Absalom was restored to the king's favour, if he had had any sense of gratitude, he would have studied how to oblige his father, and make him easy; but, on the contrary, he meditates how to undermine him, by stealing the hearts of the people from him. Two things recommend a man to popular esteem--greatness and goodness.
I. Absalom looks great, v. 1. He had learned of the king of Geshur (what was not allowed to the kings of Israel) to multiply horses, which made him look desirable, while his father, on his mule, looked despicable. The people desired a king like the nations; and such a one Absalom will be, appearing in pomp and magnificence, above what had been seen in Jerusalem. Samuel had foretold that this would be the manner of the king: He shall have chariots and horsemen, and some shall run before his chariots (1 Sam. viii. 11); and this is Absalom's manner. Fifty footmen (in rich liveries we may suppose) running before him, to give notice of his approach, would highly gratify his pride and the people's foolish fancy. David thinks that this parade is designed only to grace his court, and connives at it. Those parents know not what they do who indulge a proud humour in their children; for I have seen more young people ruined by pride than by any one lust whatsoever.
II. Absalom will seem very good too, but with a very bad design. Had he proved himself a good son and a good subject, and set himself to serve his father's interest, he would have done his present duty, and shown himself worthy of future honours, after his father's death. Those that know how to obey well know how to rule. But to show how good a judge and how good a king he will be is but to deceive himself and others. Those are good indeed that are good in their own place, not that pretend how good they would be in other people's places. But this is all the goodness we find in Absalom.
1. He wishes that he were a judge in Israel, v. 4. He had all the pomp and all the pleasure he could wish, lived as great and in as much ease as any man could; yet this will not content him, unless he have power too: O that I were a judge in Israel! He that should himself have been judged to death for murder has the impudence to aim at being a judge of others. We read not of Absalom's wisdom, virtue, or learning in the laws, nor had he given any proofs of his love to justice, but the contrary; yet he wishes he were judge. Note, Those are commonly most ambitious of preferment that are least fit for it; the best qualified are the most modest and self-diffident, while it is no better than the spirit of an Absalom that says, O that I were a judge in Israel!
2. He takes a very bad course for the accomplishing of his wish. Had he humbly petitioned his father to employ him in the administration of justice, and studied to qualify himself for it (according to the rule, Exod. xviii. 21), no doubt he would have been sure of the next judge's place that fell; but this is too mean a post for his proud spirit. It is below him to be subordinate, though to the king his father; he must be supreme or nothing. He wants to be such a judge that every man who has any cause shall come to him: in all causes, and over all persons, he must preside, little thinking what a fatigue this would be to have every man come to him. Moses himself could not bear it. Those know not what power is that grasp at so much, so very much. To gain the power he aims at, he endeavours to instil into the people's minds,
(1.) A bad opinion of the present administration, as if the affairs of the kingdom were altogether neglected, and no care taken about them. He got round him all he could that had business at the council-board, enquired what their business was; and, [1.] Upon a slight and general enquiry into their cause, he pronounced it good: Thy matters are right. A fit man indeed to be a judge, who would give judgment upon hearing one side only! For he has a bad cause indeed that cannot put a good colour upon it, when he himself has the telling of the story. But, [2.] He told them that it was to no purpose to appeal to the throne: "There is no man deputed of the king to hear thee. The king is himself old, and past business, or so taken up with his devotions that he never minds business; his sons are so addicted to their pleasures that, though they have the name of chief rulers, they take no care of the affairs committed to them." He further seems to insinuate what a great want there was of him while he was banished and confined, and how much the public suffered by his exile; what his father said truly in Saul's reign (Ps. lxxv. 3) he says falsely: The land and all the inhabitants of it are dissolved, all will go to wreck and ruin, unless I bear up the pillars of it. Every appellant shall be made to believe that he will never have justice done him, unless Absalom be viceroy or lord-justice. It is the way of turbulent, factious, aspiring men, to reproach the government they are under. Presumptuous are they, self-willed, and not afraid to speak evil of dignities, 2 Pet. ii. 10. Even David himself, the best of kings, and his administration, could not escape the worst of censures. Those that aim to usurp cry out of grievances, and pretend to design nothing but the redress of them: as Absalom here.
(2.) A good opinion of his own fitness to rule. That the people might say, "O that Absalom were a judge!" (and they are apt enough to desire changes), he recommends himself to them, [1.] As very diligent. He rose up early, and appeared in public before the rest of the king's sons were stirring, and he stood beside the way of the gate, where the courts of judgment sat, as one mightily concerned to see justice done and public business despatched. [2.] As very inquisitive and prying, and desirous to be acquainted with every one's case. He would know of what city every one was that came for judgment, that he might inform himself concerning every part of the kingdom and the state of it, v. 2. [3.] As very familiar and humble. If any Israelite offered to do obeisance to him he took him and embraced him as a friend. No man's conduct could be more condescending, while his heart was as proud as Lucifer's. Ambitious projects are often carried on by a show of humility, Col. ii. 23. He knew what a grace it puts upon greatness to be affable and courteous, and how much it wins upon common people: had he been sincere in it, it would have been his praise; but to fawn upon the people that he might betray them was abominable hypocrisy. He croucheth, and humbleth himself, to draw them into his net, Ps. x. 9, 10.
Adam Clarke: Commentary on the Bible - 1831
15:1: Absalom prepared him chariots and horses - After all that has been said to prove that horses here mean horsemen, I think it most likely that the writer would have us to understand chariots drawn by horses; not by mules or such like cattle.
Fifty men to run before him - Affecting in every respect the regal state by this establishment. Of this man Calmet collects the following character: "He was a bold, violent, revengeful, haughty, enterprising, magnificent, eloquent, and popular prince; he was also rich, ambitious, and vain of his personal accomplishments: after the death of Amnon, and his reconciliation to his father, he saw no hindrance in his way to the throne. He despised Solomon because of the meanness of his birth, and his tender years. He was himself of the blood royal, not only by his father David, but also by his mother Maacah, daughter to Talmai, king of Geshur: and, doubtless, in his own apprehension, of sufficient age, authority, and wisdom, to sustain the weight of government. There was properly now no competitor in his way: Amnon, David's first-born, was dead. Of Chileab, his second son by Abigail, we hear nothing; and Absalom was the third: see Sa2 3:2-5. He, therefore, seemed to stand nearest to the throne; but his sin was, that he sought it during his father's life, and endeavored to dethrone him in order to sit in his stead.
2 Kings (2 Samuel) 15:6
Albert Barnes: Notes on the Bible - 1834
15:1: And it came to pass ... - The working out of Nathan's prophecy (marginal reference) is the clue to the course of the narrative. How long after Absalom's return these events occurred we are not told.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: am 2980, bc 1024
Absalom: Sa2 12:11; Deu 17:16; Sa1 8:11; Kg1 1:5, Kg1 1:33, Kg1 10:26-29; Psa 20:7; Pro 11:2; Pro 16:18, Pro 17:19; Jer 22:14-16
Carl Friedrich Keil and Franz Delitzsch

2Kings 15:1-3
Absalom seeks to secure the people's favour. - 2Kings 15:1. Soon afterwards (this seems to be the meaning of כּן מאחרי as distinguished from כּן אהרי; cf. 2Kings 3:28) Absalom set up a carriage (i.e., a state-carriage; cf. 1Kings 8:11) and horses, and fifty men as runners before him, i.e., to run before him when he drove out, and attract the attention of the people by a display of princely pomp, as Adonijah afterwards did (3Kings 1:5). He then went early in the morning to the side of the road to the gate of the palace, and called out to every one who was about to go to the king "for judgment," i.e., seek justice in connection with any matter in dispute, and asked him, "Of what city art thou?" and also, as we may see from the reply in 2Kings 15:3, inquired into his feelings towards the king, and then said, "Thy matters are good and right, but there is no hearer for thee with the king." שׁמע signifies the judicial officer, who heard complainants and examined into their different causes, for the purpose of laying them before the king for settlement. Of course the king himself could not give a hearing to every complainant, and make a personal investigation of his cause; nor could his judges procure justice for every complainant, however justly they might act, though it is possible that they may not always have performed their duty conscientiously.
2Kings 15:4
Absalom also said, "Oh that I might be judge in the land, and every one who had a cause might come before me; I would procure him justice!" ישׂמני מי is a wish: "who might (i.e., oh that one might) appoint me judge," an analogous expression to יתּן ot מי (vid., Gesenius, 136, 1, and Ewald, 329, c.). עלי placed before יבא for the sake of emphasis, may be explained from the fact that a judge sat, so that the person who stood before him rose above him (comp. Ex 18:13 with Gen 18:8). הצדּיק, to speak justly, or help to justice.
2Kings 15:5
And when any one came near to him to prostrate himself before him, he took him by the hand and kissed him. It was by conduct of this kind that Agamemnon is said to have secured the command of the Grecian army (Euripid. Iphig. Aul. v. 337ff.).
2Kings 15:6
Thus Absalom stole the heart of the men of Israel. גּנּב לב does not mean to deceive or cheat, like לב גּנּב in the Kal in Gen 31:20, but to steal the heart, i.e., to bring a person over to his side secretly and by stratagem.
John Gill
And it came to pass after this,.... After the reconciliation of David and Absalom, and the latter was admitted to court again:
that Absalom prepared him chariots and horses; to make himself look grand and respectable among the people; perhaps he got these from his grandfather at Geshur in Syria:
and fifty men to run before him; which added to his pomp and magnificence; and such great personages in later time have had; Nero the Roman emperor never went on a journey with less than a thousand calashes or chariots, and a great number of men that ran before him (c): and this was tacitly setting himself up for king, at least preparing for it, as Adonijah afterwards did in the same way and manner, 3Kings 1:5.
(c) Suetonius in Vit. Neron. c. 30. Vid. Senecae, Ep. 87. & 123.
15:215:2: Եւ կանխէ՛ր Աբեսաղոմ եւ կայր առ ճանապարհի դրանն. եւ լինէր՝ ամենայն այր որոյ է՛ր դատ՝ գա՛լ առ արքայ ՚ի դատաստան, բարբառէ՛ր առ նա Աբեսաղոմ եւ ասէր ցնա. Յորմէ՞ քաղաքէ ես դու։ Եւ ասէր այրն. ՚Ի միոյ ՚ի ցեղիցն Իսրայէլի է ծառայ քո[3295]։ [3295] Ոմանք. Եւ ասէ այրն. ՚Ի միոյ։
2 Աբեսաղոմը կանուխ վեր էր կենում ու կանգնում դարպասի ճանապարհին: Ով գալիս էր արքայի դատաստանին դատ ներկայացնելու, Աբեսաղոմը նրան հարցնում էր. «Դու ո՞ր քաղաքից ես»: Երբ մարդը պատասխանում էր նրան, թէ՝ «Քո ծառան Իսրայէլի այսինչ ցեղից է»,
2 Աբիսողոմ կանուխ կ’ելլէր ու դրանը ճամբուն մէկ կողմը կը կայնէր, ամէն դատ ունեցող ու դատաստանի համար թագաւորին եկող ամէն մարդ կը կանչէր ու կ’ըսէր. «Դուն ո՞ր քաղաքէն ես»։ Երբ անիկա ‘Ծառադ Իսրայէլի ցեղերէն եմ’, ըսէր,
Եւ կանխէր Աբիսողոմ եւ կայր առ ճանապարհի դրանն. եւ լինէր ամենայն այր որոյ էր դատ գալ առ արքայ ի դատաստան, բարբառէր առ նա Աբիսողոմ եւ ասէր ցնա. Յորմէ՞ քաղաքէ ես դու: Եւ ասէր այրն. Ի միոյ ի ցեղիցն Իսրայելի է ծառայ քո:

15:2: Եւ կանխէ՛ր Աբեսաղոմ եւ կայր առ ճանապարհի դրանն. եւ լինէր՝ ամենայն այր որոյ է՛ր դատ՝ գա՛լ առ արքայ ՚ի դատաստան, բարբառէ՛ր առ նա Աբեսաղոմ եւ ասէր ցնա. Յորմէ՞ քաղաքէ ես դու։ Եւ ասէր այրն. ՚Ի միոյ ՚ի ցեղիցն Իսրայէլի է ծառայ քո[3295]։
[3295] Ոմանք. Եւ ասէ այրն. ՚Ի միոյ։
2 Աբեսաղոմը կանուխ վեր էր կենում ու կանգնում դարպասի ճանապարհին: Ով գալիս էր արքայի դատաստանին դատ ներկայացնելու, Աբեսաղոմը նրան հարցնում էր. «Դու ո՞ր քաղաքից ես»: Երբ մարդը պատասխանում էր նրան, թէ՝ «Քո ծառան Իսրայէլի այսինչ ցեղից է»,
2 Աբիսողոմ կանուխ կ’ելլէր ու դրանը ճամբուն մէկ կողմը կը կայնէր, ամէն դատ ունեցող ու դատաստանի համար թագաւորին եկող ամէն մարդ կը կանչէր ու կ’ըսէր. «Դուն ո՞ր քաղաքէն ես»։ Երբ անիկա ‘Ծառադ Իսրայէլի ցեղերէն եմ’, ըսէր,
zohrab-1805▾ eastern-1994▾ western am▾
15:215:2 И вставал Авессалом рано утром, и становился при дороге у ворот, и когда кто-нибудь, имея тяжбу, шел к царю на суд, то Авессалом подзывал его к себе и спрашивал: из какого города ты? И когда тот отвечал: из такого-то колена Израилева раб твой,
15:2 καὶ και and; even ὤρθρισεν ορθριζω get up at dawn Αβεσσαλωμ αβεσσαλωμ and; even ἔστη ιστημι stand; establish ἀνὰ ανα.1 up; each χεῖρα χειρ hand τῆς ο the ὁδοῦ οδος way; journey τῆς ο the πύλης πυλη gate καὶ και and; even ἐγένετο γινομαι happen; become πᾶς πας all; every ἀνήρ ανηρ man; husband ᾧ ος who; what ἐγένετο γινομαι happen; become κρίσις κρισις decision; judgment ἦλθεν ερχομαι come; go πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king εἰς εις into; for κρίσιν κρισις decision; judgment καὶ και and; even ἐβόησεν βοαω scream; shout πρὸς προς to; toward αὐτὸν αυτος he; him Αβεσσαλωμ αβεσσαλωμ and; even ἔλεγεν λεγω tell; declare αὐτῷ αυτος he; him ἐκ εκ from; out of ποίας ποιος of what kind; which πόλεως πολις city σὺ συ you εἶ ειμι be καὶ και and; even εἶπεν επω say; speak ὁ ο the ἀνήρ ανηρ man; husband ἐκ εκ from; out of μιᾶς εις.1 one; unit φυλῶν φυλη tribe Ισραηλ ισραηλ.1 Israel ὁ ο the δοῦλός δουλος subject σου σου of you; your
15:2 וְ wᵊ וְ and הִשְׁכִּים֙ hiškîm שׁכם rise early אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom וְ wᵊ וְ and עָמַ֕ד ʕāmˈaḏ עמד stand עַל־ ʕal- עַל upon יַ֖ד yˌaḏ יָד hand דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the שָּׁ֑עַר ššˈāʕar שַׁעַר gate וַ wa וְ and יְהִ֡י yᵊhˈî היה be כָּל־ kol- כֹּל whole הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִהְיֶה־ yihyeh- היה be לֹּו־ llô- לְ to רִיב֩ rîv רִיב law-case לָ lā לְ to בֹ֨וא vˌô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king לַ la לְ to † הַ the מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אַבְשָׁלֹ֤ום ʔavšālˈôm אַבְשָׁלֹום Absalom אֵלָיו֙ ʔēlāʸw אֶל to וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֵֽי־ ʔˈê- אֵי where מִ mi מִן from זֶּ֥ה zzˌeh זֶה this עִיר֙ ʕîr עִיר town אַ֔תָּה ʔˈattā אַתָּה you וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מֵ mē מִן from אַחַ֥ד ʔaḥˌaḏ אֶחָד one שִׁבְטֵֽי־ šivṭˈê- שֵׁבֶט rod יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
15:2. et mane consurgens Absalom stabat iuxta introitum portae et omnem virum qui habebat negotium ut veniret ad regis iudicium vocabat Absalom ad se et dicebat de qua civitate es tu qui respondens aiebat ex una tribu Israhel ego sum servus tuusAnd Absalom rising up early stood by the entrance of the gate, and when any man had business to come to the king's judgment, Absalom called him to him, and said: Of what city art thou? He answered, and said: Thy servant is of such tribe of Israel.
2. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man had a suit which should come to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.
15:2. And rising up in the morning, Absalom was standing beside the entrance of the gate. And when there was any man who had a dispute that might go before the king’s judgment, Absalom would call him to him, and would say, “Which city are you from?” And responding, he would say, “I am your servant, from a certain tribe of Israel.”
15:2. And Absalom rose up early, and stood beside the way of the gate: and it was [so], that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city [art] thou? And he said, Thy servant [is] of one of the tribes of Israel.
And Absalom rose up early, and stood beside the way of the gate: and it was [so], that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city [art] thou? And he said, Thy servant [is] of one of the tribes of Israel:

15:2 И вставал Авессалом рано утром, и становился при дороге у ворот, и когда кто-нибудь, имея тяжбу, шел к царю на суд, то Авессалом подзывал его к себе и спрашивал: из какого города ты? И когда тот отвечал: из такого-то колена Израилева раб твой,
15:2
καὶ και and; even
ὤρθρισεν ορθριζω get up at dawn
Αβεσσαλωμ αβεσσαλωμ and; even
ἔστη ιστημι stand; establish
ἀνὰ ανα.1 up; each
χεῖρα χειρ hand
τῆς ο the
ὁδοῦ οδος way; journey
τῆς ο the
πύλης πυλη gate
καὶ και and; even
ἐγένετο γινομαι happen; become
πᾶς πας all; every
ἀνήρ ανηρ man; husband
ος who; what
ἐγένετο γινομαι happen; become
κρίσις κρισις decision; judgment
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
εἰς εις into; for
κρίσιν κρισις decision; judgment
καὶ και and; even
ἐβόησεν βοαω scream; shout
πρὸς προς to; toward
αὐτὸν αυτος he; him
Αβεσσαλωμ αβεσσαλωμ and; even
ἔλεγεν λεγω tell; declare
αὐτῷ αυτος he; him
ἐκ εκ from; out of
ποίας ποιος of what kind; which
πόλεως πολις city
σὺ συ you
εἶ ειμι be
καὶ και and; even
εἶπεν επω say; speak
ο the
ἀνήρ ανηρ man; husband
ἐκ εκ from; out of
μιᾶς εις.1 one; unit
φυλῶν φυλη tribe
Ισραηλ ισραηλ.1 Israel
ο the
δοῦλός δουλος subject
σου σου of you; your
15:2
וְ wᵊ וְ and
הִשְׁכִּים֙ hiškîm שׁכם rise early
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
וְ wᵊ וְ and
עָמַ֕ד ʕāmˈaḏ עמד stand
עַל־ ʕal- עַל upon
יַ֖ד yˌaḏ יָד hand
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
הַ ha הַ the
שָּׁ֑עַר ššˈāʕar שַׁעַר gate
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
כָּל־ kol- כֹּל whole
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִהְיֶה־ yihyeh- היה be
לֹּו־ llô- לְ to
רִיב֩ rîv רִיב law-case
לָ לְ to
בֹ֨וא vˌô בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
לַ la לְ to
הַ the
מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אַבְשָׁלֹ֤ום ʔavšālˈôm אַבְשָׁלֹום Absalom
אֵלָיו֙ ʔēlāʸw אֶל to
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אֵֽי־ ʔˈê- אֵי where
מִ mi מִן from
זֶּ֥ה zzˌeh זֶה this
עִיר֙ ʕîr עִיר town
אַ֔תָּה ʔˈattā אַתָּה you
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מֵ מִן from
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
שִׁבְטֵֽי־ šivṭˈê- שֵׁבֶט rod
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
15:2. et mane consurgens Absalom stabat iuxta introitum portae et omnem virum qui habebat negotium ut veniret ad regis iudicium vocabat Absalom ad se et dicebat de qua civitate es tu qui respondens aiebat ex una tribu Israhel ego sum servus tuus
And Absalom rising up early stood by the entrance of the gate, and when any man had business to come to the king's judgment, Absalom called him to him, and said: Of what city art thou? He answered, and said: Thy servant is of such tribe of Israel.
15:2. And rising up in the morning, Absalom was standing beside the entrance of the gate. And when there was any man who had a dispute that might go before the king’s judgment, Absalom would call him to him, and would say, “Which city are you from?” And responding, he would say, “I am your servant, from a certain tribe of Israel.”
15:2. And Absalom rose up early, and stood beside the way of the gate: and it was [so], that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city [art] thou? And he said, Thy servant [is] of one of the tribes of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:2: Beside the way of the gate - See Rut 4:1 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: rose up: Job 24:14; Pro 4:16; Mat 27:1
came: Heb. to come, Exo 18:14, Exo 18:16, Exo 18:26; Kg1 3:16-28
Geneva 1599
And Absalom rose up early, and stood beside the way of the gate: and it was [so], that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city [art] thou? And he said, Thy servant [is] of one of the (b) tribes of Israel.
(b) That is, noting of what city or place he was.
John Gill
And Absalom rose up early,.... Every morning, to show how diligent and industrious he should be, and closely apply himself to business, was he in any office trader the king, and especially when he should be king himself; this he did to ingratiate himself into the affections of the people:
and stood beside the way of the gate; either of the king's palace, so Josephus (d), or of the city, where courts of judicature are held: the former seems most probable by what follows:
and it was so, that when any man that had a controversy came to the king for judgment; that had a controversy with another man on any account, and came to the king to have it decided according to law, or the rules of justice and equity:
then Absalom called unto him, and said, of what city art thou? which question he asked, only to lead on to some further discourse:
and he said, thy servant is of one of the tribes; that is, of one of the cities of the tribes of Israel, and not of a city of another nation.
(d) Antiqu. l. 7. c. 9. sect. 1.
John Wesley
Early - Thereby making a shew of solicitude for the good of the public, and of every private person. Called him - Preventing him with the offers of his assistance. And as if he were ready to make particular enquiry into the state of his cause.
Robert Jamieson, A. R. Fausset and David Brown
Absalom rose up early, and stood beside the way of the gate--Public business in the East is always transacted early in the morning--the kings sitting an hour or more to hear causes or receive petitions, in a court held anciently, and in many places still, in the open air at the city gateway; so that, as those whose circumstances led them to wait on King David required to be in attendance on his morning levees, Absalom had to rise up early and stand beside the way of the gate. Through the growing infirmities of age, or the occupation of his government with foreign wars, many private causes had long lain undecided, and a deep feeling of discontent prevailed among the people. This dissatisfaction was artfully fomented by Absalom, who addressed himself to the various suitors; and after briefly hearing their tale, he gratified everyone with a favorable opinion of his case. Studiously concealing his ambitious designs, he expressed a wish to be invested with official power, only that he might accelerate the course of justice and advance the public interests. His professions had an air of extraordinary generosity and disinterestedness, which, together with his fawning arts in lavishing civilities on all, made him a popular favorite. Thus, by forcing a contrast between his own display of public spirit and the dilatory proceedings of the court, he created a growing disgust with his father's government, as weak, careless, or corrupt, and seduced the affections of the multitude, who neither penetrated the motive nor foresaw the tendency of his conduct.
15:315:3: Եւ ասէ ցնա Աբեսաղոմ. Ահա բանք քո բարի՛ են եւ դիւրինք, եւ որ ունկնդիր լինիցի քեզ՝ չիք առ ՚ի յարքայէ[3296]։ [3296] Ոմանք. Եւ ասէր ցնա Աբե՛՛։
3 Աբեսաղոմն ասում էր նրան. «Քո գործերը արդար են ու դիւրին, բայց արքայի մօտ քեզ ոչ ոք ունկնդիր չի լինի»:
3 Աբիսողոմ անոր կ’ըսէր. «Նայէ՛, քու դատդ բանաւոր* եւ ուղիղ է, բայց թագաւորին կողմէ քեզի մտիկ ընող չկայ»։
Եւ ասէ ցնա Աբիսողոմ. Ահա բանք քո բարի են եւ դիւրինք, եւ որ ունկնդիր լինիցի քեզ` չիք առ ի յարքայէ:

15:3: Եւ ասէ ցնա Աբեսաղոմ. Ահա բանք քո բարի՛ են եւ դիւրինք, եւ որ ունկնդիր լինիցի քեզ՝ չիք առ ՚ի յարքայէ[3296]։
[3296] Ոմանք. Եւ ասէր ցնա Աբե՛՛։
3 Աբեսաղոմն ասում էր նրան. «Քո գործերը արդար են ու դիւրին, բայց արքայի մօտ քեզ ոչ ոք ունկնդիր չի լինի»:
3 Աբիսողոմ անոր կ’ըսէր. «Նայէ՛, քու դատդ բանաւոր* եւ ուղիղ է, բայց թագաւորին կողմէ քեզի մտիկ ընող չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:315:3 тогда говорил ему Авессалом: вот, дело твое доброе и справедливое, но у царя некому выслушать тебя.
15:3 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Αβεσσαλωμ αβεσσαλωμ see!; here I am οἱ ο the λόγοι λογος word; log σου σου of you; your ἀγαθοὶ αγαθος good καὶ και and; even εὔκολοι ευκολος and; even ἀκούων ακουω hear οὐκ ου not ἔστιν ειμι be σοι σοι you παρὰ παρα from; by τοῦ ο the βασιλέως βασιλευς monarch; king
15:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom רְאֵ֥ה rᵊʔˌē ראה see דְבָרֶ֖ךָ ḏᵊvārˌeḵā דָּבָר word טֹובִ֣ים ṭôvˈîm טֹוב good וּ û וְ and נְכֹחִ֑ים nᵊḵōḥˈîm נָכֹחַ straight וְ wᵊ וְ and שֹׁמֵ֥עַ šōmˌēₐʕ שׁמע hear אֵין־ ʔên- אַיִן [NEG] לְךָ֖ lᵊḵˌā לְ to מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
15:3. respondebatque ei Absalom videntur mihi sermones tui boni et iusti sed non est qui te audiat constitutus a rege dicebatque AbsalomAnd Absalom answered him: Thy words seem to me good and just. But there is no man appointed by the king to hear thee. And Absalom said:
3. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee.
15:3. And Absalom would answer him: “Your words seem good and just to me. But there is no one appointed by the king to hear you.” And Absalom would say:
15:3. And Absalom said unto him, See, thy matters [are] good and right; but [there is] no man [deputed] of the king to hear thee.
And Absalom said unto him, See, thy matters [are] good and right; but [there is] no man [deputed] of the king to hear thee:

15:3 тогда говорил ему Авессалом: вот, дело твое доброе и справедливое, но у царя некому выслушать тебя.
15:3
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Αβεσσαλωμ αβεσσαλωμ see!; here I am
οἱ ο the
λόγοι λογος word; log
σου σου of you; your
ἀγαθοὶ αγαθος good
καὶ και and; even
εὔκολοι ευκολος and; even
ἀκούων ακουω hear
οὐκ ου not
ἔστιν ειμι be
σοι σοι you
παρὰ παρα from; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
15:3
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
רְאֵ֥ה rᵊʔˌē ראה see
דְבָרֶ֖ךָ ḏᵊvārˌeḵā דָּבָר word
טֹובִ֣ים ṭôvˈîm טֹוב good
וּ û וְ and
נְכֹחִ֑ים nᵊḵōḥˈîm נָכֹחַ straight
וְ wᵊ וְ and
שֹׁמֵ֥עַ šōmˌēₐʕ שׁמע hear
אֵין־ ʔên- אַיִן [NEG]
לְךָ֖ lᵊḵˌā לְ to
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
15:3. respondebatque ei Absalom videntur mihi sermones tui boni et iusti sed non est qui te audiat constitutus a rege dicebatque Absalom
And Absalom answered him: Thy words seem to me good and just. But there is no man appointed by the king to hear thee. And Absalom said:
15:3. And Absalom would answer him: “Your words seem good and just to me. But there is no one appointed by the king to hear you.” And Absalom would say:
15:3. And Absalom said unto him, See, thy matters [are] good and right; but [there is] no man [deputed] of the king to hear thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:3: To flatter each man by pronouncing a favorable verdict in his case, to excite a sense of grievance and discontent by censuring the king for remissness in trying the causes brought before him by his subjects, and to suggest a sure and easy remedy for all such grievances, namely, to make Absalom king; all this, coupled with great affability and courtesy, which his personal beauty and high rank made all the more effective, were the arts by which Absalom worked his way into favor with the people, who were light and fickle as himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: thy matters: Num 16:3, Num 16:13, Num 16:14; Psa 12:2; Dan 11:21; Pe2 2:10
there is: etc. or, none will hear thee from the king downward, Sa2 8:15; Exo 20:12, Exo 21:17; Pro 30:11, Pro 30:17; Eze 22:7; Mat 15:4; Act 23:5; Pe1 2:17
John Gill
And Absalom said unto him,.... After some further talk, and finding he had a suit at law to bring on, and either seeing it drawn up in writing, or hearing his account of it, at once declared, without hearing the other party:
see, thy matters are good and right; thy cause is a good cause, and if it could be heard by proper persons there is no doubt but things would go on thy side, and thou wouldest carry thy cause:
but there is no man deputed of the king to hear thee; the king is grown old himself and his sons are negligent, and do not attend to business, and there are none besides them appointed to hear causes; and he suggested, as appears by what follows, that he was not in commission, but if he was, or should he appointed a judge, he would attend to business, and people should not go away after this manner, without having justice administered unto them,
John Wesley
See - Upon some very slight hearing of their cause, he approved it, that he might oblige all. No man - None such as will do thee justice. The other sons and relations of the king, and the rest of the judges and rulers under him and them, are wholly corrupted; or, at least not careful and diligent as they should be: and my father being grown in years, is negligent of publick affairs. It is the way of turbulent, aspiring men, to reproach the government they are under. Even David himself, the best of kings, could not escape the worst of censures.
15:415:4: Եւ ասէր Աբեսաղոմ. Ո՛ կացուցանէր զիս դատաւո՛ր ՚ի վերայ երկրիս. եւ առ իս գայր ամենայն այր, որոյ էր հակառակութիւն եւ դատաստան, եւ առնէի՛ նմա իրաւունս[3297]։ [3297] Ոմանք. Հակառակութիւն ՚ի դատաստան։
4 Աբեսաղոմը մտածում էր. «Եթէ որեւէ մէկն ինձ դատաւոր նշանակէր այս երկրի վրայ, եւ ամէն ոք, որ վէճ կամ դատ ունենար, ինձ մօտ գար, ես արդարութեամբ կը դատէի նրան»:
4 Աբիսողոմ կ’ըսէր. «Երանի՜ թէ զիս այս երկրին վրայ դատաւոր դնէին ու ամէն վէճ կամ դատ ունեցող մարդ ինծի գար եւ անոր իրաւունք ընէի»։
Եւ ասէր Աբիսողոմ. Ո՜ կացուցանէր զիս դատաւոր ի վերայ երկրիս, եւ առ իս գայր ամենայն այր որոյ էր հակառակութիւն եւ դատաստան, եւ առնէի նմա իրաւունս:

15:4: Եւ ասէր Աբեսաղոմ. Ո՛ կացուցանէր զիս դատաւո՛ր ՚ի վերայ երկրիս. եւ առ իս գայր ամենայն այր, որոյ էր հակառակութիւն եւ դատաստան, եւ առնէի՛ նմա իրաւունս[3297]։
[3297] Ոմանք. Հակառակութիւն ՚ի դատաստան։
4 Աբեսաղոմը մտածում էր. «Եթէ որեւէ մէկն ինձ դատաւոր նշանակէր այս երկրի վրայ, եւ ամէն ոք, որ վէճ կամ դատ ունենար, ինձ մօտ գար, ես արդարութեամբ կը դատէի նրան»:
4 Աբիսողոմ կ’ըսէր. «Երանի՜ թէ զիս այս երկրին վրայ դատաւոր դնէին ու ամէն վէճ կամ դատ ունեցող մարդ ինծի գար եւ անոր իրաւունք ընէի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:415:4 И говорил Авессалом: о, если бы меня поставили судьею в этой земле! ко мне приходил бы всякий, кто имеет спор и тяжбу, и я судил бы его по правде.
15:4 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ who?; what? με με me καταστήσει καθιστημι establish; appoint κριτὴν κριτης judge ἐν εν in τῇ ο the γῇ γη earth; land καὶ και and; even ἐπ᾿ επι in; on ἐμὲ εμε me ἐλεύσεται ερχομαι come; go πᾶς πας all; every ἀνήρ ανηρ man; husband ᾧ ος who; what ἐὰν εαν and if; unless ᾖ ειμι be ἀντιλογία αντιλογια controversy καὶ και and; even κρίσις κρισις decision; judgment καὶ και and; even δικαιώσω δικαιοω justify αὐτόν αυτος he; him
15:4 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom מִי־ mî- מִי who יְשִׂמֵ֥נִי yᵊśimˌēnî שׂים put שֹׁפֵ֖ט šōfˌēṭ שׁפט judge בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and עָלַ֗י ʕālˈay עַל upon יָבֹ֥וא yāvˌô בוא come כָּל־ kol- כֹּל whole אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִהְיֶה־ yihyeh- היה be לֹּו־ llô- לְ to רִ֥יב rˌîv רִיב law-case וּ û וְ and מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וְ wᵊ וְ and הִצְדַּקְתִּֽיו׃ hiṣdaqtˈiʸw צדק be just
15:4. quis me constituat iudicem super terram ut ad me veniant omnes qui habent negotium et iuste iudicemO that they would make me judge over the land, that all that have business might come to me, that I might do them justice.
4. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
15:4. “Who may appoint me judge over the land, so that all those who have a dispute might come to me, and I might judge justly.”
15:4. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice:

15:4 И говорил Авессалом: о, если бы меня поставили судьею в этой земле! ко мне приходил бы всякий, кто имеет спор и тяжбу, и я судил бы его по правде.
15:4
καὶ και and; even
εἶπεν επω say; speak
Αβεσσαλωμ αβεσσαλωμ who?; what?
με με me
καταστήσει καθιστημι establish; appoint
κριτὴν κριτης judge
ἐν εν in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἐλεύσεται ερχομαι come; go
πᾶς πας all; every
ἀνήρ ανηρ man; husband
ος who; what
ἐὰν εαν and if; unless
ειμι be
ἀντιλογία αντιλογια controversy
καὶ και and; even
κρίσις κρισις decision; judgment
καὶ και and; even
δικαιώσω δικαιοω justify
αὐτόν αυτος he; him
15:4
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
מִי־ mî- מִי who
יְשִׂמֵ֥נִי yᵊśimˌēnî שׂים put
שֹׁפֵ֖ט šōfˌēṭ שׁפט judge
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
עָלַ֗י ʕālˈay עַל upon
יָבֹ֥וא yāvˌô בוא come
כָּל־ kol- כֹּל whole
אִ֛ישׁ ʔˈîš אִישׁ man
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִהְיֶה־ yihyeh- היה be
לֹּו־ llô- לְ to
רִ֥יב rˌîv רִיב law-case
וּ û וְ and
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
הִצְדַּקְתִּֽיו׃ hiṣdaqtˈiʸw צדק be just
15:4. quis me constituat iudicem super terram ut ad me veniant omnes qui habent negotium et iuste iudicem
O that they would make me judge over the land, that all that have business might come to me, that I might do them justice.
15:4. “Who may appoint me judge over the land, so that all those who have a dispute might come to me, and I might judge justly.”
15:4. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: Oh that I: Jdg 9:1-5, Jdg 9:29; Pro 25:6; Luk 14:8-11
I would do: Pro 27:2; Pe2 2:19
Geneva 1599
Absalom said moreover, (c) Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!
(c) Thus by slander, flattery and fair promises, the wicked seek preference.
John Gill
Absalom said, moreover,.... To the same persons, at the same time:
oh that I were made judge in the land; by which it appears that he had no office under the king; partly either because of his crime, and so not thought fit, and partly because he appeared to be an ambitious aspiring man, and so it was thought not safe to put him into any office:
that every man that hath any suit or cause might come unto me, and I would do him justice; at once, without any further trouble, or coming often, and in vain, and to no purpose.
15:515:5: Եւ լինէր յորժամ մերձենայր առ նա այր երկի՛ր պագանել նմա, ձգէ՛ր զձեռն իւր եւ առ ի՛նքն մատուցանէր, եւ համբուրէր զնա[3298]։ [3298] Յօրինակին պակասէր. Առ նա այր եր՛՛։
5 Երբ որեւէ մէկը նրան էր մօտենում գլուխ տալու, նա երկարում էր ձեռքը, մարդուն դէպի իրեն էր քաշում ու համբուրում նրան:
5 Երբ մարդ մը մօտենար անոր խոնարհութիւն ընելու, անիկա ձեռքը կ’երկնցնէր, զանիկա կը բռնէր ու կը համբուրէր։
Եւ լինէր յորժամ մերձենայր առ նա այր երկիր պագանել նմա, ձգէր զձեռն իւր եւ առ ինքն մատուցանէր, եւ համբուրէր զնա:

15:5: Եւ լինէր յորժամ մերձենայր առ նա այր երկի՛ր պագանել նմա, ձգէ՛ր զձեռն իւր եւ առ ի՛նքն մատուցանէր, եւ համբուրէր զնա[3298]։
[3298] Յօրինակին պակասէր. Առ նա այր եր՛՛։
5 Երբ որեւէ մէկը նրան էր մօտենում գլուխ տալու, նա երկարում էր ձեռքը, մարդուն դէպի իրեն էր քաշում ու համբուրում նրան:
5 Երբ մարդ մը մօտենար անոր խոնարհութիւն ընելու, անիկա ձեռքը կ’երկնցնէր, զանիկա կը բռնէր ու կը համբուրէր։
zohrab-1805▾ eastern-1994▾ western am▾
15:515:5 И когда подходил кто-нибудь поклониться ему, то он простирал руку свою и обнимал его и целовал его.
15:5 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐγγίζειν εγγιζω get close; near ἄνδρα ανηρ man; husband τοῦ ο the προσκυνῆσαι προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even ἐξέτεινεν εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐπελαμβάνετο επιλαμβανομαι take hold / after αὐτοῦ αυτος he; him καὶ και and; even κατεφίλησεν καταφιλεω show affection; affectionate αὐτόν αυτος he; him
15:5 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בִּ bi בְּ in קְרָב־ qᵊrov- קרב approach אִ֔ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to הִשְׁתַּחֲוֹ֖ת hištaḥᵃwˌōṯ חוה bow down לֹ֑ו lˈô לְ to וְ wᵊ וְ and שָׁלַ֧ח šālˈaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֛ו yāḏˈô יָד hand וְ wᵊ וְ and הֶחֱזִ֥יק heḥᵉzˌîq חזק be strong לֹ֖ו lˌô לְ to וְ wᵊ וְ and נָ֥שַׁק nˌāšaq נשׁק kiss לֹֽו׃ lˈô לְ to
15:5. sed et cum accederet ad eum homo ut salutaret illum extendebat manum suam et adprehendens osculabatur eumMoreover when any man came to him to salute him, he put forth his hand, and took him, and kissed him.
5. And it was so, that when any man came nigh to do him obeisance, he put forth his hand, and took hold of him, and kissed him.
15:5. Then too, when a man would draw near to him, so that he might greet him, he would extend his hand, and taking hold of him, he would kiss him.
15:5. And it was [so], that when any man came nigh [to him] to do him obeisance, he put forth his hand, and took him, and kissed him.
And it was [so], that when any man came nigh [to him] to do him obeisance, he put forth his hand, and took him, and kissed him:

15:5 И когда подходил кто-нибудь поклониться ему, то он простирал руку свою и обнимал его и целовал его.
15:5
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐγγίζειν εγγιζω get close; near
ἄνδρα ανηρ man; husband
τοῦ ο the
προσκυνῆσαι προσκυνεω worship
αὐτῷ αυτος he; him
καὶ και and; even
ἐξέτεινεν εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπελαμβάνετο επιλαμβανομαι take hold / after
αὐτοῦ αυτος he; him
καὶ και and; even
κατεφίλησεν καταφιλεω show affection; affectionate
αὐτόν αυτος he; him
15:5
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בִּ bi בְּ in
קְרָב־ qᵊrov- קרב approach
אִ֔ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֖ת hištaḥᵃwˌōṯ חוה bow down
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
שָׁלַ֧ח šālˈaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֛ו yāḏˈô יָד hand
וְ wᵊ וְ and
הֶחֱזִ֥יק heḥᵉzˌîq חזק be strong
לֹ֖ו lˌô לְ to
וְ wᵊ וְ and
נָ֥שַׁק nˌāšaq נשׁק kiss
לֹֽו׃ lˈô לְ to
15:5. sed et cum accederet ad eum homo ut salutaret illum extendebat manum suam et adprehendens osculabatur eum
Moreover when any man came to him to salute him, he put forth his hand, and took him, and kissed him.
15:5. Then too, when a man would draw near to him, so that he might greet him, he would extend his hand, and taking hold of him, he would kiss him.
15:5. And it was [so], that when any man came nigh [to him] to do him obeisance, he put forth his hand, and took him, and kissed him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: took him: Psa 10:9, Psa 10:10, Psa 55:21; Pro 26:25
and kissed: Sa2 14:33
John Gill
And it was so, that when any man came nigh to him to do him obeisance,.... To pay his respects, and bow to him, as being the king's son, a prince of the blood, and heir to the crown, as was supposed:
he put forth his hand, and took him, and kissed him; he put out his hand and shook hands with him, or took him about the neck and kissed him, and by this free, familiar, affable, and courteous manner, strangely won upon and gained the affections of the people, as follows. Fortunatus Schacchus (e) thinks he put forth his hand to be kissed by them, and then kissed them, which was more than was usual.
(e) Eloeochrism. Myrothec. l. 3. c. 34. col. 964.
15:615:6: Եւ առնէր Աբեսաղոմ ըստ բանիս ըստ այսմիկ ամենայն Իսրայէլի եկելոյ ՚ի դատաստան առ արքայ. եւ յանկուցանէ՛ր յինքն Աբեսաղոմ զսիրտ ամենայն արանց Իսրայէլի[3299]։[3299] Այլք. Զսիրտս ամենայն արանց։
6 Աբեսաղոմն այսպէս էր վարւում այն բոլոր իսրայէլացիների նկատմամբ, ովքեր դատի համար գալիս էին արքայի մօտ: Աբեսաղոմն այսպիսով շահում էր Իսրայէլի բոլոր մարդկանց սրտերը:
6 Աբիսողոմ դատաստանի համար թագաւորին եկող բոլոր Իսրայէլին այսպէս ընելով, Իսրայէլի մարդոց սիրտը իրեն դարձուց*։
Եւ առնէր Աբիսողոմ ըստ բանիս ըստ այսմիկ ամենայն Իսրայելի եկելոյ ի դատաստան առ արքայ, եւ յանկուցանէր յինքն Աբիսողոմ զսիրտս ամենայն արանց Իսրայելի:

15:6: Եւ առնէր Աբեսաղոմ ըստ բանիս ըստ այսմիկ ամենայն Իսրայէլի եկելոյ ՚ի դատաստան առ արքայ. եւ յանկուցանէ՛ր յինքն Աբեսաղոմ զսիրտ ամենայն արանց Իսրայէլի[3299]։
[3299] Այլք. Զսիրտս ամենայն արանց։
6 Աբեսաղոմն այսպէս էր վարւում այն բոլոր իսրայէլացիների նկատմամբ, ովքեր դատի համար գալիս էին արքայի մօտ: Աբեսաղոմն այսպիսով շահում էր Իսրայէլի բոլոր մարդկանց սրտերը:
6 Աբիսողոմ դատաստանի համար թագաւորին եկող բոլոր Իսրայէլին այսպէս ընելով, Իսրայէլի մարդոց սիրտը իրեն դարձուց*։
zohrab-1805▾ eastern-1994▾ western am▾
15:615:6 Так поступал Авессалом со всяким Израильтянином, приходившим на суд к царю, и вкрадывался Авессалом в сердце Израильтян.
15:6 καὶ και and; even ἐποίησεν ποιεω do; make Αβεσσαλωμ αβεσσαλωμ down; by τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he παντὶ πας all; every Ισραηλ ισραηλ.1 Israel τοῖς ο the παραγινομένοις παραγινομαι happen by; come by / to / along εἰς εις into; for κρίσιν κρισις decision; judgment πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἰδιοποιεῖτο ιδιοποιεω the καρδίαν καρδια heart ἀνδρῶν ανηρ man; husband Ισραηλ ισραηλ.1 Israel
15:6 וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make אַבְשָׁלֹ֜ום ʔavšālˈôm אַבְשָׁלֹום Absalom כַּ ka כְּ as † הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָבֹ֥אוּ yāvˌōʔû בוא come לַ la לְ to † הַ the מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יְגַנֵּב֙ yᵊḡannˌēv גנב steal אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom אֶת־ ʔeṯ- אֵת [object marker] לֵ֖ב lˌēv לֵב heart אַנְשֵׁ֥י ʔanšˌê אִישׁ man יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
15:6. faciebatque hoc omni Israhel qui veniebat ad iudicium ut audiretur a rege et sollicitabat corda virorum IsrahelAnd this he did to all Israel that came for judgment, to be heard by the king, and he enticed the hearts of the men of Israel.
6. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
15:6. And he was doing this to all those of Israel arriving for judgment to be heard by the king. And he solicited the hearts of the men of Israel.
15:6. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel:

15:6 Так поступал Авессалом со всяким Израильтянином, приходившим на суд к царю, и вкрадывался Авессалом в сердце Израильтян.
15:6
καὶ και and; even
ἐποίησεν ποιεω do; make
Αβεσσαλωμ αβεσσαλωμ down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
τοῖς ο the
παραγινομένοις παραγινομαι happen by; come by / to / along
εἰς εις into; for
κρίσιν κρισις decision; judgment
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἰδιοποιεῖτο ιδιοποιεω the
καρδίαν καρδια heart
ἀνδρῶν ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
15:6
וַ wa וְ and
יַּ֨עַשׂ yyˌaʕaś עשׂה make
אַבְשָׁלֹ֜ום ʔavšālˈôm אַבְשָׁלֹום Absalom
כַּ ka כְּ as
הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָבֹ֥אוּ yāvˌōʔû בוא come
לַ la לְ to
הַ the
מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יְגַנֵּב֙ yᵊḡannˌēv גנב steal
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֖ב lˌēv לֵב heart
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
15:6. faciebatque hoc omni Israhel qui veniebat ad iudicium ut audiretur a rege et sollicitabat corda virorum Israhel
And this he did to all Israel that came for judgment, to be heard by the king, and he enticed the hearts of the men of Israel.
15:6. And he was doing this to all those of Israel arriving for judgment to be heard by the king. And he solicited the hearts of the men of Israel.
15:6. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:6: So Absalom stole the hearts - His manner of doing this is circumstantially related above. He was thoroughly versed in the arts of the demagogue; and the common people, the vile mass, heard him gladly. He used the patriot's arguments, and was every thing of the kind, as far as promise could go. He found fault with men in power; and he only wanted their place, like all other pretended patriots, that he might act as they did, or worse.
2 Kings (2 Samuel) 15:7
Albert Barnes: Notes on the Bible - 1834
15:6: Stole the hearts - i. e., deceived them, for so the same phrase means Gen 31:20, Gen 31:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: stole: Pro 11:9; Rom 16:18; Pe2 2:3
Geneva 1599
And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom (d) stole the hearts of the men of Israel.
(d) By enticing them from his father to himself.
John Gill
And in this manner did Absalom to all Israel that came to the king for judgment,.... Told them there was none to be had, wished that he was in office to administer it to them, and behaved in the above loving manner towards them:
so Absalom stole the hearts of the men of Israel; got the affections of the people in a private and clandestine manner, and robbed the king of them, who had the best right unto them.
15:715:7: Եւ եղեւ ՚ի կատարե՛լ չորից ամաց, ասէ Աբեսողոմ ցհայր իւր. Երթա՛յց եւ հատուցից զուխտս իմ զոր ուխտեցի Տեառն ՚ի Քեբրոն.
7 Չորս[40] տարի լրանալուց յետոյ Աբեսաղոմն ասաց իր հօրը.[40] 40. Այլ բնագրերում՝ Դաւթի թագաւորութեան քառասուներորդ տարին լրանալուց յետոյ:
7 Քառասուն* տարին լմննալէն ետքը Աբիսողոմ ըսաւ թագաւորին. «Շնորհք ըրէ, երթամ ու Տէրոջը ըրած ուխտս Քեբրոնի մէջ կատարեմ։
Եւ եղեւ ի կատարել [189]չորից ամաց, ասէ Աբիսողոմ [190]ցհայր իւր``. Երթայց եւ հատուցից զուխտս իմ զոր ուխտեցի Տեառն ի Քեբրոն:

15:7: Եւ եղեւ ՚ի կատարե՛լ չորից ամաց, ասէ Աբեսողոմ ցհայր իւր. Երթա՛յց եւ հատուցից զուխտս իմ զոր ուխտեցի Տեառն ՚ի Քեբրոն.
7 Չորս[40] տարի լրանալուց յետոյ Աբեսաղոմն ասաց իր հօրը.
[40] 40. Այլ բնագրերում՝ Դաւթի թագաւորութեան քառասուներորդ տարին լրանալուց յետոյ:
7 Քառասուն* տարին լմննալէն ետքը Աբիսողոմ ըսաւ թագաւորին. «Շնորհք ըրէ, երթամ ու Տէրոջը ըրած ուխտս Քեբրոնի մէջ կատարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:715:7 По прошествии сорока лет {царствования Давида}, Авессалом сказал царю: пойду я и исполню обет мой, который я дал Господу, в Хевроне;
15:7 καὶ και and; even ἐγένετο γινομαι happen; become ἀπὸ απο from; away τέλους τελος completion; sales tax τεσσαράκοντα τεσσαρακοντα forty ἐτῶν ετος year καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him πορεύσομαι πορευομαι travel; go δὴ δη in fact καὶ και and; even ἀποτείσω αποτινω pay off; repay τὰς ο the εὐχάς ευχη wish; vow μου μου of me; mine ἃς ος who; what ηὐξάμην ευχομαι wish; make τῷ ο the κυρίῳ κυριος lord; master ἐν εν in Χεβρων χεβρων Chebrōn; Khevron
15:7 וַ wa וְ and יְהִ֕י yᵊhˈî היה be מִ mi מִן from קֵּ֖ץ qqˌēṣ קֵץ end אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֵ֣לֲכָה ʔˈēlᵃḵā הלך walk נָּ֗א nnˈā נָא yeah וַ wa וְ and אֲשַׁלֵּ֛ם ʔᵃšallˈēm שׁלם be complete אֶת־ ʔeṯ- אֵת [object marker] נִדְרִ֛י niḏrˈî נֶדֶר vow אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָדַ֥רְתִּי nāḏˌartî נדר vow לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in חֶבְרֹֽון׃ ḥevrˈôn חֶבְרֹון Hebron
15:7. post quattuor autem annos dixit Absalom ad regem vadam et reddam vota mea quae vovi Domino in HebronAnd after forty years, Absalom said to king David: Let me go, and pay my vows which I have vowed to the Lord in Hebron.
7. And it came to pass at the end of forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
15:7. Then, after forty years, Absalom said to king David: “I should go and pay my vows, which I have vowed to the Lord at Hebron.
15:7. And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron:

15:7 По прошествии сорока лет {царствования Давида}, Авессалом сказал царю: пойду я и исполню обет мой, который я дал Господу, в Хевроне;
15:7
καὶ και and; even
ἐγένετο γινομαι happen; become
ἀπὸ απο from; away
τέλους τελος completion; sales tax
τεσσαράκοντα τεσσαρακοντα forty
ἐτῶν ετος year
καὶ και and; even
εἶπεν επω say; speak
Αβεσσαλωμ αβεσσαλωμ to; toward
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
πορεύσομαι πορευομαι travel; go
δὴ δη in fact
καὶ και and; even
ἀποτείσω αποτινω pay off; repay
τὰς ο the
εὐχάς ευχη wish; vow
μου μου of me; mine
ἃς ος who; what
ηὐξάμην ευχομαι wish; make
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
Χεβρων χεβρων Chebrōn; Khevron
15:7
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
מִ mi מִן from
קֵּ֖ץ qqˌēṣ קֵץ end
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֵ֣לֲכָה ʔˈēlᵃḵā הלך walk
נָּ֗א nnˈā נָא yeah
וַ wa וְ and
אֲשַׁלֵּ֛ם ʔᵃšallˈēm שׁלם be complete
אֶת־ ʔeṯ- אֵת [object marker]
נִדְרִ֛י niḏrˈî נֶדֶר vow
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָדַ֥רְתִּי nāḏˌartî נדר vow
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
חֶבְרֹֽון׃ ḥevrˈôn חֶבְרֹון Hebron
15:7. post quattuor autem annos dixit Absalom ad regem vadam et reddam vota mea quae vovi Domino in Hebron
And after forty years, Absalom said to king David: Let me go, and pay my vows which I have vowed to the Lord in Hebron.
15:7. Then, after forty years, Absalom said to king David: “I should go and pay my vows, which I have vowed to the Lord at Hebron.
15:7. And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: По прошествии сорока лет царствования Давида. Предполагают, что сюда вкралась описка. Вместо "сорока лет царствования Давида" читают "четырех лет" со времени возвращения в Иерусалим (или, согласно И. Флавию, со времени полного примирения с отцом, XIV:33) Авессалома. В еврейском тексте слов "царствования Давида" нет; западные комментаторы указывают, что их нет и в текстах сирийском и арабском (см. "Священную летопись" Г. Властова, т. IV, изд. 1893: г., с. 138, прим.) .
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Absalom's Rebellion. B. C. 1023.

7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. 8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. 9 And the king said unto him, Go in peace. So he arose, and went to Hebron. 10 But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. 11 And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. 12 And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
We have here the breaking out of Absalom's rebellion, which he had long been contriving. It is said to be after forty years, v. 7. But whence it is to be dated we are not told; not from David's beginning his reign, for then it would fall in the last year of his life, which is not probable; but either from his first anointing by Samuel seven years before, or rather (I think) from the people's desiring a king, and the first change of the government into a monarchy, which might be about ten years before David began to reign; it is fitly dated thence, to show that the same restless spirit was still working, and still they were given to change: as fond now of a new man as then of a new model. So it fell about the thirtieth year of David's reign. Absalom's plot being now ripe for execution,
I. The place he chose for the rendezvous of his party was Hebron, the place where he was born and where his father began his reign and continued it several years, which would give some advantage to his pretensions. Every one knew Hebron to be a royal city; and it lay in the heart of Judah's lot, in which tribe, probably, he thought his interest strong.
II. The pretence he had both to go thither and to invite his friends to him there was to offer a sacrifice to God, in performance of a vow he had made during his banishment, v. 7, 8. We have cause enough to suspect that he had not made any such vow; it does not appear that he was so religiously inclined. But he that stuck not at murder and treason would not make conscience of a lie to serve his purpose. If he said he had made such a vow, nobody could disprove him. Under this pretence, 1. He got leave of his father to go to Hebron. David would be well pleased to hear that his son, in his exile, was so desirous to return to Jerusalem, not only his father's city, but the city of the living God,--that he looked up to God, to bring him back,--that he had vowed, if he were brought back, to serve the Lord, whose service he had hitherto neglected,--and that now, being brought back, he remembered his vow, and resolved to perform it. If he think fit to do it in Hebron, rather than in Sion or Gibeon, the good king is so well pleased with the thing itself that he will not object against his choice of the place. See how willing tender parents are to believe the best concerning their children, and, upon the least indication of good, to hope, even concerning those that have been untoward, that they will repent and reform. But how easy is it for children to take advantage of their good parents' credulity, and to impose upon them with the show of religion, while still they are what they were! David was overjoyed to hear that Absalom inclined to serve the Lord, and therefore readily gave him leave to go to Hebron, and to go thither with solemnity. 2. He got a good number of sober substantial citizens to go along with him, v. 11. There went 200 men, probably of the principal men of Jerusalem, whom he invited to join with him in his feast upon his sacrifice; and they went in their simplicity, not in the least suspecting that Absalom had any bad design in this journey. He knew that it was to no purpose to tempt them in to his plot: they were inviolably firm to David. But he drew them in to accompany him, that the common people might think that they were in his interest, and that David was deserted by some of his best friends. Note, It is no new thing for very good men, and very good things, to be made use of by designing men to put a colour upon bad practices. When religion is made a stalking-horse, and sacrifice a shoeing-horn, to sedition and usurpation it is not to be wondered at if some that were well affected to religion, as these followers of Absalom here, are imposed upon by the fallacy, and drawn in to give countenance to that, with their names, which in their heart they abhor, not having known the depths of Satan.
III. The project he laid was to get himself proclaimed king throughout all the tribes of Israel upon a signal given, v. 10. Spies were sent abroad, to be ready in every country to receive the notice with satisfaction and acclamations of joy, and to make the people believe that the news was both very true and very good, and that they were all concerned to take up arms for their new king. Upon the sudden spreading of this proclamation, "Absalom reigns in Hebron," some would conclude that David was dead, others that he had resigned: and thus those that were in the secret would draw in many to appear for Absalom, and to come into his assistance, who, if they had rightly understood the matter, would have abhorred the thought of it, but, being drawn in, would adhere to him. See what artifices ambitious men use for the compassing of their ends; and in matters of state, as well as in matters of religion, let us not be forward to believe every spirit, but try the spirits.
IV. The person he especially courted and relied upon in this affair was Ahithophel, a politic thinking man, and one that had a clear head and a great compass of thought, that had been David's counsellor, his guide and his acquaintance (Ps. lv. 13), his familiar friend, in whom he trusted, who did eat of his bread, Ps. xli. 9. But, upon some disgust of David's against him, or his against David, he was banished, or retired from public business, and lived privately in the country. How should a man of such good principles as David, and a man of such corrupt principles as Ahithophel, long agree? A fitter tool Absalom could not find in all the kingdom than one that was so great a statesman, and yet was disaffected to the present ministry. While Absalom was offering his sacrifices, in performance of his pretended vow, he sent for this man. So much was his heart on the projects of his ambition that he could not stay to make an end of his devotion, which showed what his eye was upon in all, and that it was but for a pretence that he made long offerings.
V. The party that joined with him proved at last very considerable. The people increased continually with Absalom, which made the conspiracy strong and formidable. Every one whom he had complimented and caressed (pronouncing his matters right and good, especially if afterwards the cause went against him) not only came himself, but made all the interest he could for him, so that he wanted not for numbers. The majority is no certain rule to judge of equity by. All the world wondered after the beast. Whether Absalom formed this design merely in the height of his ambition and fondness to rule, or whether there was not in it also malice against his father and revenge for his banishment and confinement, though this punishment was so much less than he deserved, does not appear. But, generally, that which aims at the crown aims at the head that wears it.
Adam Clarke: Commentary on the Bible - 1831
15:7: After forty years - There is no doubt that this reading is corrupt, though supported by the commonly printed Vulgate, the Septuagint, and the Chaldee. But the Syriac has arba shanin, Four years; the Arabic the same arba shinin, Four years; and Josephus has the same; so also the Sixtine edition of the Vulgate, and several MSS. of the same version. Theodoret also reads four, not forty; and most learned men are of opinion that ארבעים arbaim, Forty, is an error for אברע arba, Four; yet this reading is not supported by any Hebrew MS. yet discovered. But two of those collated by Dr. Kennicott have יום yom instead of שנה shanah, i.e., forty Days, instead of forty Years; and this is a reading more likely to be true than that in the commonly received text. We know that Absalom did stay Three years with his grandfather at Geshur, Sa2 13:38; and this probably was a year after his return: the era, therefore, may be the time of his slaying his brother Amnon; and the four years include the time from his flight till the conspiracy mentioned here.
2 Kings (2 Samuel) 15:8
Albert Barnes: Notes on the Bible - 1834
15:7: Forty years - An obvious clerical error, though a very ancient one for four years, which may date from Absalom's return from Geshur, or from his reconciliation with David, or from the commencement of the criminal schemes to which Sa2 15:1 refers.
Hebron - This, as having been the old capital of David's kingdom and Absalom's birthplace, was well chosen. It was a natural center, had probably many inhabitants discontented at the transfer of the government to Jerusalem, and contained many of the friends of Absalom's youth. As the place of his birth (compare Sa1 20:6), it afforded a plausible pretext for holding there the great sacrificial feast ("the serving the Lord," Sa2 15:8), which Absalom pretended to have vowed to hold to the glory of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: am 2983, bc 1021, An, Ex, Is, 470
forty years: As David reigned in the whole only forty years, this reading is evidently corrupt, though supported by the commonly printed Vulgate, LXX, and Chaldee. But the Syriac, Arabic, Josephus, Theodoret, the Sixtine edition of the Vulgate, and several manuscripts of the same version, read four years; and it is highly probable that arbaim, forty, is an error for arba, four, though not supported by any Hebrew manuscript yet discovered. Two of those collated by Dr. Kennicott, however, have yom, "day," instead of shanah, "year," i. e., forty days instead of forty years; but this is not sufficient to outweigh the other authorities. Sa2 13:38; Sa1 16:1, Sa1 16:13
let me go: Sa2 13:24-27
pay: Sa1 16:2; Pro 21:27; Isa 58:4; Mat 2:8, Mat 23:14
Carl Friedrich Keil and Franz Delitzsch

Absalom's rebellion. - 2Kings 15:7, 2Kings 15:8. After the lapse of forty (?) years Absalom said to the king, "Pray I will go (i.e., pray allow me to go) and perform a vow in Hebron which I vowed to the Lord during my stay at Geshur" (2Kings 15:8). The number forty is altogether unsuitable, as it cannot possibly be understood either as relating to the age of Absalom or to the year of David's reign: for Absalom was born at Hebron after David had begun to reign, and David only reigned forty years and a half in all, and Absalom's rebellion certainly did not take place in the last few weeks of his reign. It is quite as inappropriate to assume, as the terminus a quo of the forty years, either the commencement of Saul's reign, as several of the Rabbins have done, as well as the author of the marginal note in Cod. 380 of De Rossi (שאול למלכות), or the anointing of David at Bethlehem, as Luther (in the marginal note) and Lightfoot do; for the word "after" evidently refers to some event in the life of Absalom, to which allusion has previously been made, namely, either to the time of his reconciliation with David (2Kings 14:33), or (what is not so probable) to the period of his return from Geshur to Jerusalem (2Kings 14:23). Consequently the reading adopted by the Syriac, Arabic, and Vulgate, also by Theodoret and others, viz., "four years," must certainly be the correct one, and not "forty days," which we find in Codd. 70 and 96 in Kennicott, since forty days would be far too short a time for maturing the rebellion. It is true, that with the reading ארבּע we should expect, as a rule, the plural שׁנים. At the same time, the numbers from two to ten are sometimes construed with a singular noun (e.g., 4Kings 22:1; cf. Gesenius, 120, 2). The pretended vow was, that if Jehovah would bring him back to Jerusalem, he would serve Jehovah. את־יהוה עבד, "to do a service to Jehovah," can only mean to offer a sacrifice, which is the explanation given by Josephus. The Chethib ישׁיב is not the infinitive, but the imperfect Hiphil: si reduxerit, reduxerit me, which is employed in an unusual manner instead of the inf. absol., for the sake of emphasis. The Keri ישׁוּב would have to be taken as an adverb "again;" but this is quite unnecessary.
Geneva 1599
And it came to pass after (e) forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
(e) Counting from the time that the Israelites had asked a king of Samuel.
John Gill
And it came to pass after forty years,.... Or four years; so long it was from the reconciliation of Absalom to David, as Josephus (f) says; and so read Theodoret on the place, the Syriac and Arabic versions: but some say it was either forty years from the time Israel first had a king; and which might be an era of reckoning with the Jews, as the era of Seleucidae was with the Greeks, on the like account; or from the time Saul slew the priests at Nob, as Jerom (g); or from the time of David's being anointed by Samuel; or this was the year of Absalom's age, or of David's reign: but these, and other attempts made to account for this passage, are not entirely satisfactory; and therefore one may be tempted to conclude there must be a mistake in the copy, of "arbaim" for "arba", forty for four; which makes it quite easy, and confirms the first sense:
that Absalom said unto the king, I pray thee, let me go and pay my vow,
which I have vowed unto the Lord, in Hebron; not what he vowed in Hebron; for according to his own account he had vowed it in Geshur, as in 2Kings 15:8; but his request is, that he might pay it in Hebron; which place he fixed upon, being his native place, and where David was anointed king; and which, being about twenty miles from Jerusalem, was at a proper distance to lay the scene of his conspiracy in, and bring it to perfection.
(f) Antiqu. l. 7. c. 9. sect. 1. (g) Trad. Heb. in 2 lib. Reg. fol. 78. M.
John Wesley
After forty years - From the change of the government, into a monarchy, which was about ten years before David began to reign. So this fell out about the thirtieth year of his reign.
Robert Jamieson, A. R. Fausset and David Brown
after forty years--It is generally admitted that an error has here crept into the text, and that instead of "forty," we should read with the Syriac and Arabic versions, and JOSEPHUS, "four years"--that is, after Absalom's return to Jerusalem, and his beginning to practice the base arts of gaining popularity.
my vow, which I have vowed unto the Lord--during his exile in Geshur. The purport of it was, that whenever God's providence should pave the way for his re-establishment in Jerusalem, he would offer a sacrifice of thanksgiving. Hebron was the spot selected for the performance of this vow, ostensibly as being his native place (2Kings 3:3), and a famous high place, where sacrifices were frequently offered before the temple was built; but really as being in many respects the most suitable for the commencement of his rebellious enterprise. David, who always encouraged piety and desired to see religious engagements punctually performed, gave his consent and his blessing.
15:815:8: զի ուխտիւք ուխտեա՛ց ծառայ քո մինչ էի ՚ի Գեթսո՛ւր յԱսորիս. ասեմ. Եթէ դարձուցանելով դարձուսցէ զիս Տէր յԵրուսաղէմ, պաշտեցի՛ց զՏէր[3300]։ [3300] Ոմանք. Մինչ բնակէի ես ՚ի Գեթսուր յԱսորիս։
8 «Գնամ ու Քեբրոնում կատարեմ Տիրոջը խոստացած իմ ուխտը, քանզի Ասորիքի Գեսուր քաղաքում բնակուելիս ծառադ ուխտեց Տիրոջը՝ ասելով. «Եթէ Տէրն ինձ վերադարձնի Երուսաղէմ, ես Տիրոջը զոհ եմ մատուցելու»:
8 Քանզի ծառադ երբ Ասորիներուն Գեսուրը կը բնակէի, ուխտ ըրի ու ըսի. ‘Եթէ Տէրը զիս Երուսաղէմ դարձնէ, Տէրոջը ծառայութիւն ընեմ’»։
զի ուխտիւք ուխտեաց ծառայ քո մինչ էի ի Գեսուր յԱսորիս. ասեմ. Եթէ դարձուցանելով դարձուսցէ զիս Տէր յԵրուսաղէմ, պաշտեցից զՏէր:

15:8: զի ուխտիւք ուխտեա՛ց ծառայ քո մինչ էի ՚ի Գեթսո՛ւր յԱսորիս. ասեմ. Եթէ դարձուցանելով դարձուսցէ զիս Տէր յԵրուսաղէմ, պաշտեցի՛ց զՏէր[3300]։
[3300] Ոմանք. Մինչ բնակէի ես ՚ի Գեթսուր յԱսորիս։
8 «Գնամ ու Քեբրոնում կատարեմ Տիրոջը խոստացած իմ ուխտը, քանզի Ասորիքի Գեսուր քաղաքում բնակուելիս ծառադ ուխտեց Տիրոջը՝ ասելով. «Եթէ Տէրն ինձ վերադարձնի Երուսաղէմ, ես Տիրոջը զոհ եմ մատուցելու»:
8 Քանզի ծառադ երբ Ասորիներուն Գեսուրը կը բնակէի, ուխտ ըրի ու ըսի. ‘Եթէ Տէրը զիս Երուսաղէմ դարձնէ, Տէրոջը ծառայութիւն ընեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
15:815:8 ибо я, раб твой, живя в Гессуре в Сирии, дал обет: если Господь возвратит меня в Иерусалим, то я принесу жертву Господу.
15:8 ὅτι οτι since; that εὐχὴν ευχη wish; vow ηὔξατο ευχομαι wish; make ὁ ο the δοῦλός δουλος subject σου σου of you; your ἐν εν in τῷ ο the οἰκεῖν οικεω dwell με με me ἐν εν in Γεδσουρ γεδσουρ in Συρίᾳ συρια Syria; Siria λέγων λεγω tell; declare ἐὰν εαν and if; unless ἐπιστρέφων επιστρεφω turn around; return ἐπιστρέψῃ επιστρεφω turn around; return με με me κύριος κυριος lord; master εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even λατρεύσω λατρευω employed by τῷ ο the κυρίῳ κυριος lord; master
15:8 כִּי־ kî- כִּי that נֵ֨דֶר֙ nˈēḏer נֶדֶר vow נָדַ֣ר nāḏˈar נדר vow עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant בְּ bᵊ בְּ in שִׁבְתִּ֥י šivtˌî ישׁב sit בִ vi בְּ in גְשׁ֛וּר ḡᵊšˈûr גְּשׁוּר Geshur בַּ ba בְּ in אֲרָ֖ם ʔᵃrˌām אֲרָם Aram לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִם־ ʔim- אִם if יָשֹׁ֨ובישׁיב *yāšˌôv ישׁב sit יְשִׁיבֵ֤נִי yᵊšîvˈēnî שׁוב return יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and עָבַדְתִּ֖י ʕāvaḏtˌî עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
15:8. vovens enim vovit servus tuus cum esset in Gessur Syriae dicens si reduxerit me Dominus in Hierusalem sacrificabo DominoFor thy servant made a vow, when he was in Gessur of Syria, saying: If the Lord shall bring me again into Jerusalem, I will offer sacrifice to the Lord.
8. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall indeed bring me again to Jerusalem, then I will serve the LORD.
15:8. For your servant made a vow, when he was in Geshur of Syria, saying: If the Lord will lead me back to Jerusalem, I will sacrifice to the Lord.”
15:8. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.
For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD:

15:8 ибо я, раб твой, живя в Гессуре в Сирии, дал обет: если Господь возвратит меня в Иерусалим, то я принесу жертву Господу.
15:8
ὅτι οτι since; that
εὐχὴν ευχη wish; vow
ηὔξατο ευχομαι wish; make
ο the
δοῦλός δουλος subject
σου σου of you; your
ἐν εν in
τῷ ο the
οἰκεῖν οικεω dwell
με με me
ἐν εν in
Γεδσουρ γεδσουρ in
Συρίᾳ συρια Syria; Siria
λέγων λεγω tell; declare
ἐὰν εαν and if; unless
ἐπιστρέφων επιστρεφω turn around; return
ἐπιστρέψῃ επιστρεφω turn around; return
με με me
κύριος κυριος lord; master
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
λατρεύσω λατρευω employed by
τῷ ο the
κυρίῳ κυριος lord; master
15:8
כִּי־ kî- כִּי that
נֵ֨דֶר֙ nˈēḏer נֶדֶר vow
נָדַ֣ר nāḏˈar נדר vow
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
בְּ bᵊ בְּ in
שִׁבְתִּ֥י šivtˌî ישׁב sit
בִ vi בְּ in
גְשׁ֛וּר ḡᵊšˈûr גְּשׁוּר Geshur
בַּ ba בְּ in
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אִם־ ʔim- אִם if
יָשֹׁ֨ובישׁיב
*yāšˌôv ישׁב sit
יְשִׁיבֵ֤נִי yᵊšîvˈēnî שׁוב return
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
עָבַדְתִּ֖י ʕāvaḏtˌî עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
15:8. vovens enim vovit servus tuus cum esset in Gessur Syriae dicens si reduxerit me Dominus in Hierusalem sacrificabo Domino
For thy servant made a vow, when he was in Gessur of Syria, saying: If the Lord shall bring me again into Jerusalem, I will offer sacrifice to the Lord.
15:8. For your servant made a vow, when he was in Geshur of Syria, saying: If the Lord will lead me back to Jerusalem, I will sacrifice to the Lord.”
15:8. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:8: While I abode at Geshur in Syria - Geshur, the country of Talmai, was certainly not in Syria, but lay on the south of Canaan, in or near Edom, as is evident from Jdg 1:10; Sa1 27:8; Sa2 13:37. Hence it is probable that ארם Aram, Syria, is a mistake for אדם Edom; ד daleth and ר resh being easily interchangeable. Edom is the reading both of the Syriac and Arabic.
I will serve the Lord - Here he pretended to be a strict follower of Jehovah, even while he was in a heathen country; and now he desires liberty to go and perform a vow at Hebron, which he pretends to have made while he was resident at Geshur. And all this was the more perfectly to organize his system of rebellion against his venerable father.
2 Kings (2 Samuel) 15:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: thy servant: Gen 28:20, Gen 28:21; Sa1 1:11, Sa1 16:2; Psa 56:12; Ecc 5:4
Geshur: Sa2 13:37, Sa2 13:38, Sa2 14:23, Sa2 14:32
I will serve: Jos 24:15; Isa 28:15; Jer 9:3-5, Jer 42:20
Geneva 1599
For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will (f) serve the LORD.
(f) By offering a peace-offering, which was lawful to do in any place.
John Gill
For thy servant vowed a vow while I abode at Geshur in Syria,.... When at his grandfather's court there:
saying, if the Lord will bring me again indeed to Jerusalem; which he might be sincerely desirous of:
then I will serve the Lord; but it is a question whether he ever made a vow to this purpose, or concerned himself about serving the Lord; but it rather may be, this was a lie of his, now framed in order to get leave of the king to go to Hebron.
15:915:9: Եւ ասէ ցնա արքայ. Ե՛րթ խաղաղութեամբ։ Եւ յարեա՛ւ գնաց ՚ի Քեբրոն։
9 Արքան նրան ասաց. «Գնա՛ խաղաղութեամբ»:
9 Թագաւորը անոր ըսաւ. «Գնա՛ խաղաղութեամբ»։ Անիկա ելաւ Քեբրոն գնաց։
Եւ ասէ ցնա արքայ. Երթ խաղաղութեամբ: Եւ յարեաւ գնաց ի Քեբրոն:

15:9: Եւ ասէ ցնա արքայ. Ե՛րթ խաղաղութեամբ։ Եւ յարեա՛ւ գնաց ՚ի Քեբրոն։
9 Արքան նրան ասաց. «Գնա՛ խաղաղութեամբ»:
9 Թագաւորը անոր ըսաւ. «Գնա՛ խաղաղութեամբ»։ Անիկա ելաւ Քեբրոն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
15:915:9 И сказал ему царь: иди с миром. И встал он и пошел в Хеврон.
15:9 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king βάδιζε βαδιζω into; for εἰρήνην ειρηνη peace καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect ἐπορεύθη πορευομαι travel; go εἰς εις into; for Χεβρων χεβρων Chebrōn; Khevron
15:9 וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לֹ֥ו lˌô לְ to הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֵ֣ךְ lˈēḵ הלך walk בְּ bᵊ בְּ in שָׁלֹ֑ום šālˈôm שָׁלֹום peace וַ wa וְ and יָּ֖קָם yyˌāqom קום arise וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk חֶבְרֹֽונָה׃ פ ḥevrˈônā . f חֶבְרֹון Hebron
15:9. dixitque ei rex vade in pace et surrexit et abiit in HebronAnd king David said to him: Go in peace. And he arose, and went to Hebron.
9. And the king said unto him, Go in peace. So he arose, and went to Hebron.
15:9. And king David said to him, “Go in peace.” And he rose up and went away to Hebron.
15:9. And the king said unto him, Go in peace. So he arose, and went to Hebron.
And the king said unto him, Go in peace. So he arose, and went to Hebron:

15:9 И сказал ему царь: иди с миром. И встал он и пошел в Хеврон.
15:9
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ο the
βασιλεύς βασιλευς monarch; king
βάδιζε βαδιζω into; for
εἰρήνην ειρηνη peace
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
Χεβρων χεβρων Chebrōn; Khevron
15:9
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לֹ֥ו lˌô לְ to
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֵ֣ךְ lˈēḵ הלך walk
בְּ bᵊ בְּ in
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וַ wa וְ and
יָּ֖קָם yyˌāqom קום arise
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
חֶבְרֹֽונָה׃ פ ḥevrˈônā . f חֶבְרֹון Hebron
15:9. dixitque ei rex vade in pace et surrexit et abiit in Hebron
And king David said to him: Go in peace. And he arose, and went to Hebron.
15:9. And king David said to him, “Go in peace.” And he rose up and went away to Hebron.
15:9. And the king said unto him, Go in peace. So he arose, and went to Hebron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch

The king consented, and Absalom went to Hebron. Absalom had selected this city, probably assigning as the reason that he was born there, but really because his father David had been made king there, and also possibly because there may have been many persons there who had been displeased by the removal of the court to Jerusalem.
John Gill
And the king said unto him, go in peace,.... He gave him leave to go, and wished happiness and prosperity might attend him:
so he arose and went to Hebron; with a company of men, whose number is after mentioned.
John Wesley
Hebron - This place he chose as being an eminent city, and next to Jerusalem, the chief of the tribe of Judah, and the place where his father began his kingdom, which he took for a good omen. And where it is probable he had secured many friends. It was also at a convenient distance from Jerusalem.
15:1015:10: Եւ առաքեաց Աբեսաղոմ պատուիրա՛կս յամենայն ցեղս Իսրայէլի, եւ ասէ. ՚Ի լսե՛լ ձեր զձայն եղջեր փողոյ, ասասջի՛ք եթէ թագաւորեաց թագաւոր Աբեսաղոմ ՚ի Քեբրոն[3301]։ [3301] Ոմանք. Եւ առաքեաց... դէտս պատուիրակս յամենայն։
10 Նա վեր կացաւ ու գնաց Քեբրոն: Աբեսաղոմը պատգամաւորներ ուղարկելով Իսրայէլի բոլոր ցեղերին՝ ասաց. «Երբ եղջերափողի ձայն լսէք, ասացէ՛ք, թէ Աբեսաղոմ թագաւորն է թագաւորել Քեբրոնում»:
10 Աբիսողոմ Իսրայէլի բոլոր ցեղերուն լրտեսներ ղրկեց ու ըսաւ. «Փողին ձայնը լսելնուդ պէս՝ ‘Աբիսողոմ Քեբրոնի մէջ թագաւոր եղաւ’, ըսէք»։
Եւ առաքեաց Աբիսողոմ պատուիրակս յամենայն ցեղս Իսրայելի, եւ ասէ. Ի լսել ձեր զձայն եղջեր փողոյ, ասասջիք եթէ` Թագաւորեաց թագաւոր Աբիսողոմ ի Քեբրոն:

15:10: Եւ առաքեաց Աբեսաղոմ պատուիրա՛կս յամենայն ցեղս Իսրայէլի, եւ ասէ. ՚Ի լսե՛լ ձեր զձայն եղջեր փողոյ, ասասջի՛ք եթէ թագաւորեաց թագաւոր Աբեսաղոմ ՚ի Քեբրոն[3301]։
[3301] Ոմանք. Եւ առաքեաց... դէտս պատուիրակս յամենայն։
10 Նա վեր կացաւ ու գնաց Քեբրոն: Աբեսաղոմը պատգամաւորներ ուղարկելով Իսրայէլի բոլոր ցեղերին՝ ասաց. «Երբ եղջերափողի ձայն լսէք, ասացէ՛ք, թէ Աբեսաղոմ թագաւորն է թագաւորել Քեբրոնում»:
10 Աբիսողոմ Իսրայէլի բոլոր ցեղերուն լրտեսներ ղրկեց ու ըսաւ. «Փողին ձայնը լսելնուդ պէս՝ ‘Աբիսողոմ Քեբրոնի մէջ թագաւոր եղաւ’, ըսէք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1015:10 И разослал Авессалом лазутчиков во все колена Израилевы, сказав: когда вы услышите звук трубы, то говорите: Авессалом воцарился в Хевроне.
15:10 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Αβεσσαλωμ αβεσσαλωμ spy ἐν εν in πάσαις πας all; every φυλαῖς φυλη tribe Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ἐν εν in τῷ ο the ἀκοῦσαι ακουω hear ὑμᾶς υμας you τὴν ο the φωνὴν φωνη voice; sound τῆς ο the κερατίνης κερατινη and; even ἐρεῖτε ερεω.1 state; mentioned βεβασίλευκεν βασιλευω reign βασιλεὺς βασιλευς monarch; king Αβεσσαλωμ αβεσσαλωμ in Χεβρων χεβρων Chebrōn; Khevron
15:10 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom מְרַגְּלִ֔ים mᵊraggᵊlˈîm רגל slander בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כְּ kᵊ כְּ as שָׁמְעֲכֶם֙ šomʕᵃḵˌem שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the שֹּׁפָ֔ר ššōfˈār שֹׁופָר horn וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say מָלַ֥ךְ mālˌaḵ מלך be king אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom בְּ bᵊ בְּ in חֶבְרֹֽון׃ ḥevrˈôn חֶבְרֹון Hebron
15:10. misit autem Absalom exploratores in universas tribus Israhel dicens statim ut audieritis clangorem bucinae dicite regnavit Absalom in HebronAnd Absalom sent spies into all the tribes of Israel, saying: As soon as you shall hear the sound of the trumpet, say ye: Absalom reigneth in Hebron.
10. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom is king in Hebron.
15:10. They Absalom sent scouts into all the tribes of Israel, saying: “As soon as you hear the blare of the trumpet, say: ‘Absalom reigns in Hebron.’ ”
15:10. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.
But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron:

15:10 И разослал Авессалом лазутчиков во все колена Израилевы, сказав: когда вы услышите звук трубы, то говорите: Авессалом воцарился в Хевроне.
15:10
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Αβεσσαλωμ αβεσσαλωμ spy
ἐν εν in
πάσαις πας all; every
φυλαῖς φυλη tribe
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
ἐν εν in
τῷ ο the
ἀκοῦσαι ακουω hear
ὑμᾶς υμας you
τὴν ο the
φωνὴν φωνη voice; sound
τῆς ο the
κερατίνης κερατινη and; even
ἐρεῖτε ερεω.1 state; mentioned
βεβασίλευκεν βασιλευω reign
βασιλεὺς βασιλευς monarch; king
Αβεσσαλωμ αβεσσαλωμ in
Χεβρων χεβρων Chebrōn; Khevron
15:10
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
מְרַגְּלִ֔ים mᵊraggᵊlˈîm רגל slander
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כְּ kᵊ כְּ as
שָׁמְעֲכֶם֙ šomʕᵃḵˌem שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
שֹּׁפָ֔ר ššōfˈār שֹׁופָר horn
וַ wa וְ and
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
מָלַ֥ךְ mālˌaḵ מלך be king
אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom
בְּ bᵊ בְּ in
חֶבְרֹֽון׃ ḥevrˈôn חֶבְרֹון Hebron
15:10. misit autem Absalom exploratores in universas tribus Israhel dicens statim ut audieritis clangorem bucinae dicite regnavit Absalom in Hebron
And Absalom sent spies into all the tribes of Israel, saying: As soon as you shall hear the sound of the trumpet, say ye: Absalom reigneth in Hebron.
15:10. They Absalom sent scouts into all the tribes of Israel, saying: “As soon as you hear the blare of the trumpet, say: ‘Absalom reigns in Hebron.’ ”
15:10. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:10: Absalom sent spies - These persons were to go into every tribe; and the trumpet was to be blown as a signal for all to arise, and proclaim Absalom in every place. The trumpet was probably used as a kind of telegraph by the spies: trumpet exciting trumpet from place to place; so that, in a few minutes all Israel would hear the proclamation.
2 Kings (2 Samuel) 15:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: spies: Sa2 13:28, Sa2 14:30
reigneth: Sa2 19:10; Job 20:5-29; Psa 73:18, Psa 73:19
Hebron: Sa2 2:1, Sa2 2:11, Sa2 3:2, Sa2 3:3, Sa2 5:5; Ch1 11:3, Ch1 12:23, Ch1 12:38
Carl Friedrich Keil and Franz Delitzsch

When Absalom went to Hebron, he sent spies into all the tribes of Israel to say, "When ye hear the sound of the trumpet, say, Absalom has become king in Hebron." We must suppose the sending the spies to have been contemporaneous with the removal of Absalom to Hebron, so that ויּשׁלח is used quite regularly, and there is no reason for translating it as a pluperfect. The messengers sent out are called "spies," because they were first of all to ascertain the feelings of the people in the different tribes, and were only to execute their commission in places where they could reckon upon support. The conspiracy had hitherto been kept very secret, as we may see from the statement in 2Kings 15:11 : "With Absalom there had gone two hundred men out of Jerusalem, invited (to the sacrificial festival), and going in their simplicity, who knew nothing at all of the affair." (כּל־דּבר לא: nothing at all.)
John Gill
But Absalom sent spies throughout all the land of Israel,.... To sound the disposition of the people towards him, to insinuate things into their minds in favour of him, and to improve every opportunity of recommending him to their esteem and affections:
saying, as soon as ye hear the sound of the trumpet; in any place; and which it is probable he employed men to sound in many places:
then ye shall say, Absalom reigneth in Hebron: which is the cause of the trumpet's sounding; and by this means they would learn how the people stood affected to him, whether the news was grateful or not.
Robert Jamieson, A. R. Fausset and David Brown
HE FORMS A CONSPIRACY. (2Kings 15:10-12)
Absalom sent spies throughout all the tribes of Israel--These emissaries were to sound the inclination of the people, to further the interests of Absalom, and exhort all the adherents of his party to be in readiness to join his standard as soon as they should hear that he had been proclaimed king. As the summons was to be made by the sound of trumpets, it is probable that care had been taken to have trumpeters stationed on the heights, and at convenient stations--a mode of announcement that would soon spread the news over all the country of his inauguration to the throne.
15:1115:11: Եւ ընդ Աբեսաղոմայ գնացին ա՛րք երկերիւր հրաւիրեալք. եւ երթային միամտութեամբ, եւ ո՛չ գիտէին ամենեւին զզրոյցսն։
11 Աբեսաղոմի հետ գնացին երկու հարիւր հրաւիրեալներ, որոնք գնում էին միամիտ, ամենեւին տեղեակ չլինելով անցուդարձին:
11 Աբիսողոմին հետ Երուսաղէմէն երկու հարիւր մարդ գնաց՝ հրաւիրուած։ Անոնք միամտութեամբ գացին ու ամենեւին բան մը չէին գիտեր։
Եւ ընդ Աբիսողոմայ գնացին արք երկերիւր[191] հրաւիրեալք, եւ երթային միամտութեամբ, եւ ոչ գիտէին ամենեւին զզրոյցսն:

15:11: Եւ ընդ Աբեսաղոմայ գնացին ա՛րք երկերիւր հրաւիրեալք. եւ երթային միամտութեամբ, եւ ո՛չ գիտէին ամենեւին զզրոյցսն։
11 Աբեսաղոմի հետ գնացին երկու հարիւր հրաւիրեալներ, որոնք գնում էին միամիտ, ամենեւին տեղեակ չլինելով անցուդարձին:
11 Աբիսողոմին հետ Երուսաղէմէն երկու հարիւր մարդ գնաց՝ հրաւիրուած։ Անոնք միամտութեամբ գացին ու ամենեւին բան մը չէին գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
15:1115:11 С Авессаломом пошли из Иерусалима двести человек, которые были приглашены им, и пошли по простоте своей, не зная, в чем дело.
15:11 καὶ και and; even μετὰ μετα with; amid Αβεσσαλωμ αβεσσαλωμ travel; go διακόσιοι διακοσιοι two hundred ἄνδρες ανηρ man; husband ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem κλητοὶ κλητος invited καὶ και and; even πορευόμενοι πορευομαι travel; go τῇ ο the ἁπλότητι απλοτης simplicity αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἔγνωσαν γινωσκω know πᾶν πας all; every ῥῆμα ρημα statement; phrase
15:11 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom הָלְכ֞וּ hālᵊḵˈû הלך walk מָאתַ֤יִם māṯˈayim מֵאָה hundred אִישׁ֙ ʔîš אִישׁ man מִ mi מִן from יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem קְרֻאִ֖ים qᵊruʔˌîm קרא call וְ wᵊ וְ and הֹלְכִ֣ים hōlᵊḵˈîm הלך walk לְ lᵊ לְ to תֻמָּ֑ם ṯummˈām תֹּם completeness וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָדְע֖וּ yāḏᵊʕˌû ידע know כָּל־ kol- כֹּל whole דָּבָֽר׃ dāvˈār דָּבָר word
15:11. porro cum Absalom ierunt ducenti viri de Hierusalem vocati euntes simplici corde et causam penitus ignorantesNow there went with Absalom two hundred men out of Jerusalem that were called, going with simplicity of heart, and knowing nothing of the design.
11. And with Absalom went two hundred men out of Jerusalem, that were invited, and went in their simplicity; and they knew not any thing.
15:11. Now having been called, two hundred men from Jerusalem went forth with Absalom, going in simplicity of heart and being entirely ignorant of the plan.
15:11. And with Absalom went two hundred men out of Jerusalem, [that were] called; and they went in their simplicity, and they knew not any thing.
And with Absalom went two hundred men out of Jerusalem, [that were] called; and they went in their simplicity, and they knew not any thing:

15:11 С Авессаломом пошли из Иерусалима двести человек, которые были приглашены им, и пошли по простоте своей, не зная, в чем дело.
15:11
καὶ και and; even
μετὰ μετα with; amid
Αβεσσαλωμ αβεσσαλωμ travel; go
διακόσιοι διακοσιοι two hundred
ἄνδρες ανηρ man; husband
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
κλητοὶ κλητος invited
καὶ και and; even
πορευόμενοι πορευομαι travel; go
τῇ ο the
ἁπλότητι απλοτης simplicity
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἔγνωσαν γινωσκω know
πᾶν πας all; every
ῥῆμα ρημα statement; phrase
15:11
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom
הָלְכ֞וּ hālᵊḵˈû הלך walk
מָאתַ֤יִם māṯˈayim מֵאָה hundred
אִישׁ֙ ʔîš אִישׁ man
מִ mi מִן from
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
קְרֻאִ֖ים qᵊruʔˌîm קרא call
וְ wᵊ וְ and
הֹלְכִ֣ים hōlᵊḵˈîm הלך walk
לְ lᵊ לְ to
תֻמָּ֑ם ṯummˈām תֹּם completeness
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָדְע֖וּ yāḏᵊʕˌû ידע know
כָּל־ kol- כֹּל whole
דָּבָֽר׃ dāvˈār דָּבָר word
15:11. porro cum Absalom ierunt ducenti viri de Hierusalem vocati euntes simplici corde et causam penitus ignorantes
Now there went with Absalom two hundred men out of Jerusalem that were called, going with simplicity of heart, and knowing nothing of the design.
15:11. Now having been called, two hundred men from Jerusalem went forth with Absalom, going in simplicity of heart and being entirely ignorant of the plan.
15:11. And with Absalom went two hundred men out of Jerusalem, [that were] called; and they went in their simplicity, and they knew not any thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:11: Went two hundred men - These were probably soldiers, whom he supposed would be of considerable consequence to him. They had been seduced by his specious conduct, but knew nothing of his present design.
2 Kings (2 Samuel) 15:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: called: Sa1 9:13, Sa1 16:3-5
their simplicity: Gen 20:5; Sa1 22:15; Pro 14:15, Pro 22:3; Mat 10:16; Rom 16:18, Rom 16:19
Geneva 1599
And with Absalom went two hundred men out of Jerusalem, [that were] (g) called; and they went in their simplicity, and they knew not any thing.
(g) And bid to his feast in Hebron.
John Gill
And with Absalom went two hundred men out of Jerusalem, that were called,.... Invited by him to go with him and partake of his peace offerings, as the payment of his vow in Hebron; part of which was made a feast of for his friends, whomsoever he should think fit to invite, as he did to the number of two hundred, and for the entertainment of whom a large provision ought to be made; the Jews (h) have a tradition, that he had leave of his father only to invite two to go with him, and that he asked two more unknown to the first, and so on, two after two, until they amounted to two hundred:
and they went in their simplicity; to partake of the feast of the peace offerings, to which they were invited; being quite harmless and upright in their intentions, having no thought of disloyalty and rebellion in their breasts:
and they knew not anything; of an intended conspiracy; howbeit, doubtless many of them were drawn into it when got thither; and as these may be supposed to be some of the principal men of Jerusalem, it was a great weakening of David's interest, and laid a considerable foundation for Absalom to begin upon.
(h) Bemidbar Rabba, sect. 9. fol. 194. 4.
John Wesley
Called - Such as Absalom had picked out as fit for his purpose; such as were of some reputation with the king and people, which would give a countenance to his undertaking, and give occasion to people at first to think that this was done by his father's consent, as being now aged, and infirm, and willing to resign the kingdom to him. It is no new thing, for good men to be made use of by designing men to put a colour upon ill practices.
Robert Jamieson, A. R. Fausset and David Brown
with Absalom went two hundred men . . . that were called--From their quality, reputation, and high standing, such as would create the impression that the king patronized the movement and, being aged and infirm, was willing to adopt his oldest and noblest son to divide with him the cares and honors of government.
15:1215:12: Եւ առաքեա՛ց Աբեսաղոմ եւ կոչեաց զԱքիտոփէլ Թեկուացի խորհրդակի՛ց Դաւթի ՚ի քաղաք իւր ՚ի Գովղ՚ա ՚ի զոհել իւրում զզոհսն. եւ եղեւ ժողո՛վ սաստիկ. եւ ժողովուրդ բազում երթեալ ընդ Աբեսաղոմայ[3302]։ [3302] Ոսկան. Ժողովուրդ բազում երթայր։ Ուր ոմանք. Երթալ ընդ Ա՛՛։
12 Աբեսաղոմը զոհերը մատուցելու ժամանակ մարդ ուղարկեց ու իր Գոլա քաղաքից կանչեց Դաւթի խորհրդական թեկուացի Աքիտոփէլին: [41]Շատ մարդ հաւաքուեց, եւ մեծ բազմութիւն էր հետեւում Աբեսաղոմին:[41] 41. Եբրայերէնում՝ Մեծ դաւադրութիւն եղաւ:
12 Աբիսողոմ զոհ ըրած ատենը՝ Դաւիթին խորհրդակիցը, Գեղոնացի Աքիտոփէլը, իր Գեղոն քաղաքէն կանչել տուաւ։ Դաւաճանութիւնը զօրացաւ ու ժողովուրդը երթալով կը շատնար Աբիսողոմին քով։
Եւ առաքեաց Աբիսողոմ եւ կոչեաց զԱքիտոփէլ [192]Թեկուացի խորհրդակից Դաւթի [193]ի քաղաք իւր ի Գովլա`` ի զոհել իւրում զզոհսն. եւ եղեւ [194]ժողով սաստիկ, եւ ժողովուրդ բազում երթայր ընդ Աբիսողոմայ:

15:12: Եւ առաքեա՛ց Աբեսաղոմ եւ կոչեաց զԱքիտոփէլ Թեկուացի խորհրդակի՛ց Դաւթի ՚ի քաղաք իւր ՚ի Գովղ՚ա ՚ի զոհել իւրում զզոհսն. եւ եղեւ ժողո՛վ սաստիկ. եւ ժողովուրդ բազում երթեալ ընդ Աբեսաղոմայ[3302]։
[3302] Ոսկան. Ժողովուրդ բազում երթայր։ Ուր ոմանք. Երթալ ընդ Ա՛՛։
12 Աբեսաղոմը զոհերը մատուցելու ժամանակ մարդ ուղարկեց ու իր Գոլա քաղաքից կանչեց Դաւթի խորհրդական թեկուացի Աքիտոփէլին: [41]Շատ մարդ հաւաքուեց, եւ մեծ բազմութիւն էր հետեւում Աբեսաղոմին:
[41] 41. Եբրայերէնում՝ Մեծ դաւադրութիւն եղաւ:
12 Աբիսողոմ զոհ ըրած ատենը՝ Դաւիթին խորհրդակիցը, Գեղոնացի Աքիտոփէլը, իր Գեղոն քաղաքէն կանչել տուաւ։ Դաւաճանութիւնը զօրացաւ ու ժողովուրդը երթալով կը շատնար Աբիսողոմին քով։
zohrab-1805▾ eastern-1994▾ western am▾
15:1215:12 Во время жертвоприношения Авессалом послал и призвал Ахитофела Гилонянина, советника Давидова, из его города Гило. И составился сильный заговор, и народ стекался и умножался около Авессалома.
15:12 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Αβεσσαλωμ αβεσσαλωμ and; even ἐκάλεσεν καλεω call; invite τὸν ο the Αχιτοφελ αχιτοφελ the Γελμωναῖον γελμωναιος the σύμβουλον συμβουλος advisor Δαυιδ δαβιδ Dabid; Thavith ἐκ εκ from; out of τῆς ο the πόλεως πολις city αὐτοῦ αυτος he; him ἐκ εκ from; out of Γωλα γωλα in τῷ ο the θυσιάζειν θυσιαζω he; him καὶ και and; even ἐγένετο γινομαι happen; become σύστρεμμα συστρεμμα forceful; severe καὶ και and; even ὁ ο the λαὸς λαος populace; population πορευόμενος πορευομαι travel; go καὶ και and; even πολὺς πολυς much; many μετὰ μετα with; amid Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
15:12 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send אַ֠בְשָׁלֹום ʔavšālôm אַבְשָׁלֹום Absalom אֶת־ ʔeṯ- אֵת [object marker] אֲחִיתֹ֨פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel הַ ha הַ the גִּֽילֹנִ֜י ggˈîlōnˈî גִּילֹנִי Gilonite יֹועֵ֣ץ yôʕˈēṣ יעץ advise דָּוִ֗ד dāwˈiḏ דָּוִד David מֵֽ mˈē מִן from עִירֹו֙ ʕîrˌô עִיר town מִ mi מִן from גִּלֹ֔ה ggilˈō גִּלֹה Giloh בְּ bᵊ בְּ in זָבְחֹ֖ו zovḥˌô זבח slaughter אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זְּבָחִ֑ים zzᵊvāḥˈîm זֶבַח sacrifice וַ wa וְ and יְהִ֤י yᵊhˈî היה be הַ ha הַ the קֶּ֨שֶׁר֙ qqˈešer קֶשֶׁר conspiracy אַמִּ֔ץ ʔammˈiṣ אַמִּיץ strong וְ wᵊ וְ and הָ hā הַ the עָ֛ם ʕˈām עַם people הֹולֵ֥ךְ hôlˌēḵ הלך walk וָ wā וְ and רָ֖ב rˌāv רַב much אֶת־ ʔeṯ- אֵת together with אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
15:12. accersivit quoque Absalom Ahitofel Gilonitem consiliarium David de civitate sua Gilo cum immolaret victimas et facta est coniuratio valida populusque concurrens augebatur cum AbsalomAbsalom also sent for Achitophel the Gilonite, David's counsellor, from his city Gilo. And while he was offering sacrifices, there was a strong conspiracy, and the people running together increased with Absalom.
12. And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered the sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
15:12. Absalom also summoned Ahithophel the Gilonite, a counselor of David, from his city, Giloh. And when he was immolating victims, a very strong oath was sworn, and the people, hurrying together, joined with Absalom.
15:12. And Absalom sent for Ahithophel the Gilonite, David’s counseller, from his city, [even] from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
And Absalom sent for Ahithophel the Gilonite, David' s counsellor, from his city, [even] from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom:

15:12 Во время жертвоприношения Авессалом послал и призвал Ахитофела Гилонянина, советника Давидова, из его города Гило. И составился сильный заговор, и народ стекался и умножался около Авессалома.
15:12
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Αβεσσαλωμ αβεσσαλωμ and; even
ἐκάλεσεν καλεω call; invite
τὸν ο the
Αχιτοφελ αχιτοφελ the
Γελμωναῖον γελμωναιος the
σύμβουλον συμβουλος advisor
Δαυιδ δαβιδ Dabid; Thavith
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
Γωλα γωλα in
τῷ ο the
θυσιάζειν θυσιαζω he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
σύστρεμμα συστρεμμα forceful; severe
καὶ και and; even
ο the
λαὸς λαος populace; population
πορευόμενος πορευομαι travel; go
καὶ και and; even
πολὺς πολυς much; many
μετὰ μετα with; amid
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
15:12
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
אַ֠בְשָׁלֹום ʔavšālôm אַבְשָׁלֹום Absalom
אֶת־ ʔeṯ- אֵת [object marker]
אֲחִיתֹ֨פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel
הַ ha הַ the
גִּֽילֹנִ֜י ggˈîlōnˈî גִּילֹנִי Gilonite
יֹועֵ֣ץ yôʕˈēṣ יעץ advise
דָּוִ֗ד dāwˈiḏ דָּוִד David
מֵֽ mˈē מִן from
עִירֹו֙ ʕîrˌô עִיר town
מִ mi מִן from
גִּלֹ֔ה ggilˈō גִּלֹה Giloh
בְּ bᵊ בְּ in
זָבְחֹ֖ו zovḥˌô זבח slaughter
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זְּבָחִ֑ים zzᵊvāḥˈîm זֶבַח sacrifice
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
הַ ha הַ the
קֶּ֨שֶׁר֙ qqˈešer קֶשֶׁר conspiracy
אַמִּ֔ץ ʔammˈiṣ אַמִּיץ strong
וְ wᵊ וְ and
הָ הַ the
עָ֛ם ʕˈām עַם people
הֹולֵ֥ךְ hôlˌēḵ הלך walk
וָ וְ and
רָ֖ב rˌāv רַב much
אֶת־ ʔeṯ- אֵת together with
אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
15:12. accersivit quoque Absalom Ahitofel Gilonitem consiliarium David de civitate sua Gilo cum immolaret victimas et facta est coniuratio valida populusque concurrens augebatur cum Absalom
Absalom also sent for Achitophel the Gilonite, David's counsellor, from his city Gilo. And while he was offering sacrifices, there was a strong conspiracy, and the people running together increased with Absalom.
15:12. Absalom also summoned Ahithophel the Gilonite, a counselor of David, from his city, Giloh. And when he was immolating victims, a very strong oath was sworn, and the people, hurrying together, joined with Absalom.
15:12. And Absalom sent for Ahithophel the Gilonite, David’s counseller, from his city, [even] from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Гило - город к югу от Xеврона.
Adam Clarke: Commentary on the Bible - 1831
15:12: Sent for Ahithophel - When Absalom got him, he in effect got the prime minister of the kingdom to join him.
2 Kings (2 Samuel) 15:13
Albert Barnes: Notes on the Bible - 1834
15:12: Ahithophel - It has been with great probability supposed that Ahithophel was estranged from David by personal resentment for his conduct in the matter of Bath-sheba and Uriah (see Sa2 11:3).
While he offered sacrifices - Rather, that Absalom sent for Ahithophel to be present when he offered the sacrifices; the intention being that all who partook of the sacrifice should be bound together to prosecute the enterprise. Absalom, too, would take advantage of the excitement of the great feast to inflame the ardour of the guests, and pledge them irRev_ocably to his cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: Ahithophel: Sa2 15:31, Sa2 16:20-23, Sa2 17:14, Sa2 17:23
David's: Psa 41:9, Psa 55:12-14; Mic 7:5, Mic 7:6; Joh 13:18
Giloh: Jos 15:51
while he offered: Num 23:1, Num 23:14, Num 23:30; Kg1 21:9, Kg1 21:12; Psa 50:16-21; Pro 21:27; Isa 1:10-16; Tit 1:16
the people: Psa 3:1, Psa 3:2, Psa 43:1, Psa 43:2
Carl Friedrich Keil and Franz Delitzsch

Moreover, Absalom sent for Ahithophel, David's councillor, to come from his own town Giloh, when he offered the sacrifices. The unusual construction of את ישׁלח with מעירו may be explained from the pregnant character of the expression: he sent and bade come, i.e., he summoned Ahithophel out of his city. Giloh, Ahithophel's home, was upon the mountains of Judah, to the south or south-west of Hebron (see at Josh 15:51). Ahithophel had no doubt been previously initiated into Absalom's plans, and had probably gone to his native city, merely that he might come to him with the greater ease; since his general place of abode, as king's councillor, must have been in Jerusalem. "And the conspiracy became strong; for the people multiplied continually with Absalom" (the latter is a circumstantial clause). These words give a condensed summary of the result of the enterprise.
John Gill
And Absalom sent for Ahithophel, the Gilonite, David's counsellor,.... To advise with about this treasonable affair he was engaged in, and to get out of him David's secrets, who was reckoned the best counsellor in the land; and he might rather hope he would come to him, if he was the grandfather of Bathsheba, as say the Jews, 2Kings 11:3; since he might be disgusted with and resent David's adultery with Bathsheba his granddaughter, and the murder of her husband Uriah: him he sent for:
from his city, even from Giloh; a city in the tribe of Judah, in the mountainous part of it, near to Hebron, where Absalom now was; and, according to Bunting (i), twenty miles from Jerusalem, see Josh 15:48,
while he offered sacrifices; not Ahithophel, but Absalom, his peace offerings at Hebron, to which he invited Ahithophel to come and partake of:
and the conspiracy was strong; or there was a great number in the conspiracy, who were assembled together:
for the people increased continually with Absalom; being drawn to him by the comeliness of his person, his affable behaviour, the pomp and magnificence in which he appeared, the great number of the principal inhabitants of Jerusalem with him, and he the king's eldest son, and so heir to the crown; whereas it might begin to be rumoured about, that David designed Solomon, a son of Bathsheba, a young prince, to be his successor, which did not meet with general approbation at first.
(i) Travels, &c. p. 149.
John Wesley
Sacrifices - Which he did not in devotion to God; but merely that upon this pretence he might call great numbers of people together.
Robert Jamieson, A. R. Fausset and David Brown
Absalom sent for Ahithophel--who he knew was ready to join the revolt, through disgust and revenge, as Jewish writers assert, at David's conduct towards Bath-sheba, who was his granddaughter.
Giloh--near Hebron.
the conspiracy was strong--The rapid accession of one place after another in all parts of the kingdom to the party of the insurgents, shows that deep and general dissatisfaction existed at this time against the person and government of David. The remnant of Saul's partisans, the unhappy affair of Bath-sheba, the overbearing insolence and crimes of Joab, negligence and obstruction in the administration of justice--these were some of the principal causes that contributed to the success of this widespread insurrection.
15:1315:13: Եւ եհաս գուժկա՛ն առ Դաւիթ եւ ասէ. Եղեւ սիրտ արանց Իսրայէլի զհետ Աբեսաղոմայ։
13 Գուժկան հասաւ Դաւթին, թէ Իսրայէլի մարդիկ անցել են Աբեսաղոմի կողմը:
13 Դաւիթին լրաբեր մը եկաւ ու ըսաւ. «Իսրայէլի մարդոց սիրտը Աբիսողոմին հետ մէկ* եղաւ»։
Եւ եհաս գուժկան առ Դաւիթ եւ ասէ. Եղեւ սիրտ արանց Իսրայելի զհետ Աբիսողոմայ:

15:13: Եւ եհաս գուժկա՛ն առ Դաւիթ եւ ասէ. Եղեւ սիրտ արանց Իսրայէլի զհետ Աբեսաղոմայ։
13 Գուժկան հասաւ Դաւթին, թէ Իսրայէլի մարդիկ անցել են Աբեսաղոմի կողմը:
13 Դաւիթին լրաբեր մը եկաւ ու ըսաւ. «Իսրայէլի մարդոց սիրտը Աբիսողոմին հետ մէկ* եղաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1315:13 И пришел вестник к Давиду и сказал: сердце Израильтян уклонилось на сторону Авессалома.
15:13 καὶ και and; even παρεγένετο παραγινομαι happen by; come by / to / along ὁ ο the ἀπαγγέλλων απαγγελλω report πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith λέγων λεγω tell; declare ἐγενήθη γινομαι happen; become ἡ ο the καρδία καρδια heart ἀνδρῶν ανηρ man; husband Ισραηλ ισραηλ.1 Israel ὀπίσω οπισω in back; after Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
15:13 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come הַ ha הַ the מַּגִּ֔יד mmaggˈîḏ נגד report אֶל־ ʔel- אֶל to דָּוִ֖ד dāwˌiḏ דָּוִד David לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הָיָ֛ה hāyˈā היה be לֶב־ lev- לֵב heart אִ֥ישׁ ʔˌîš אִישׁ man יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
15:13. venit igitur nuntius ad David dicens toto corde universus Israhel sequitur AbsalomAnd there came a messenger to David, saying: All Israel with their whole heart followeth Absalom.
13. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
15:13. Then a messenger went to David, saying, “With their whole heart, all of Israel is following Absalom.”
15:13. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom:

15:13 И пришел вестник к Давиду и сказал: сердце Израильтян уклонилось на сторону Авессалома.
15:13
καὶ και and; even
παρεγένετο παραγινομαι happen by; come by / to / along
ο the
ἀπαγγέλλων απαγγελλω report
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
λέγων λεγω tell; declare
ἐγενήθη γινομαι happen; become
ο the
καρδία καρδια heart
ἀνδρῶν ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ὀπίσω οπισω in back; after
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
15:13
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
הַ ha הַ the
מַּגִּ֔יד mmaggˈîḏ נגד report
אֶל־ ʔel- אֶל to
דָּוִ֖ד dāwˌiḏ דָּוִד David
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הָיָ֛ה hāyˈā היה be
לֶב־ lev- לֵב heart
אִ֥ישׁ ʔˌîš אִישׁ man
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
15:13. venit igitur nuntius ad David dicens toto corde universus Israhel sequitur Absalom
And there came a messenger to David, saying: All Israel with their whole heart followeth Absalom.
15:13. Then a messenger went to David, saying, “With their whole heart, all of Israel is following Absalom.”
15:13. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Flight. B. C. 1023.

13 And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. 14 And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. 15 And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint. 16 And the king went forth, and all his household after him. And the king left ten women, which were concubines, to keep the house. 17 And the king went forth, and all the people after him, and tarried in a place that was far off. 18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king. 19 Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile. 20 Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee. 21 And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. 22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him. 23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
Here is, I. The notice brought to David of Absalom's rebellion, v. 13. The matter was bad enough, and yet it seems to have been made worse to him (as such things commonly are) than really it was; for he was told that the hearts of the men of Israel (that is, the generality of them, at least the leading men) were after Absalom. But David was the more apt to believe it because now he could call to mind the arts that Absalom had used to inveigle them, and perhaps reflected upon it with regret that he had not done more to counterwork him, and secure his own interest, which he had been too confident of. Note, It is the wisdom of princes to make sure of their subjects; for, if they have them, they have their purses, and arms, and all, at their service.
II. The alarm this gave to David, and the resolutions he came to thereupon. We may well imagine him in a manner thunderstruck, when he heard that the son he loved so dearly, and had been so indulgent to, was so unnaturally and ungratefully in arms against him. Well might he say with Caesar, Kai su teknon--What, thou my son? Let not parents raise their hopes too high from their children, lest they be disappointed. David did not call a council, but, consulting only with God and his own heart, determined immediately to quit Jerusalem, v. 14. He took up this strange resolve, so disagreeable to his character as a man of courage, either, 1. As a penitent, submitting to the rod, and lying down under God's correcting hand. Conscience now reminded him of his sin in the matter of Uriah, and the sentence he was under for it, which was that evil should arise against him out of his own house. "Now," thinks he, "the word of God begins to be fulfilled, and it is not for me to contend with it or fight against it; God is righteous and I submit." Before unrighteous Absalom he could justify himself and stand it out; but before the righteous God he must condemn himself and yield to his judgments. Thus he accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer (Ps. li. 18), that the walls of it were not built up, much less was it regularly fortified. It was too large to be garrisoned by so small a force as David had now with him, He had reason to fear that the generality of the inhabitants were too well affected to Absalom to be true to him. Should he fortify himself here, he might lose the country, in which, especially among those that lay furthest from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jerusalem that he was loth to make it the seat of war, and expose it to the calamities of a siege; he will rather quit it tamely to the rebels. Note, Good men, when they suffer themselves, care not how few are involved with them in suffering.
III. His hasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him (v. 15), and assured him of their inviolable allegiance, whereupon, 1. He went out of Jerusalem himself on foot, while his son Absalom had chariots and horses. It is not always the best man, nor the best cause, that makes the best figure. See here, not only the servant, but the traitor, on horseback, while the prince, the rightful prince, walks as a servant upon the earth, Eccl. x. 7. Thus he chose to do, to abase himself so much the more under God's hand, and in condescension to his friends and followers, with whom he would walk, in token that he would live and die with them. 2. He took his household with him, his wives and children, that he might protect them in this day of danger, and that they might be a comfort to him in this day of grief. Masters of families, in their greatest frights, must not neglect their households. Ten women, that were concubines, he left behind, to keep the house, thinking that the weakness of their sex would secure them from murder, and their age and relation to him would secure them from rape; but God overruled this for the fulfilling of his word. 3. He took his life-guard with him, or band of pensioners, the Cherethites and Pelethites, who were under the command of Benaiah, and the Gittites, who were under the command of Ittai, v. 18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment of them, 600 in all, to enter themselves in David's service, having known him at Gath, and being greatly in love with him for his virtue and piety, and having embraced the Jews' religion. David made them of his garde du corps--his body-guard, and they adhered to him in his distress. The Son of David found not such great faith in Israel as in a Roman centurion and a woman of Canaan. 4. As many as would, of the people of Jerusalem, he took with him, and made a halt at some distance from the city, to draw them up, v. 17. He compelled none. Those whose hearts were with Absalom, to Absalom let them go, and so shall their doom be: they will soon have enough of him. Christ enlists none but volunteers.
IV. His discourse with Ittai the Gittite, who commanded the Philistine-proselytes.
1. David dissuaded him from going along with him, v. 19, 20. Though he and his men might be greatly serviceable to him yet, (1.) He would try whether he was hearty for him, and not inclined to Absalom. He therefore bids him return to his post in Jerusalem, and serve the new king. If he was no more than a soldier of fortune (as we say), he would be for that side which would pay and prefer him best; and to that side let him go. (2.) If he was faithful to David, yet David would not have him exposed to the fatigues and perils he now counted upon. David's tender spirit cannot bear to think that a stranger and an exile, a proselyte and a new convert, who ought, by all means possible, to be encouraged and made easy, should, at his first coming, meet with such hard usage: "Should I make thee go up and down with us? No, return with thy brethren." Generous souls are more concerned at the share others have in their troubles than at their own. Ittai shall therefore be dismissed with a blessing: Mercy and truth be with thee, that is, God's mercy and truth, mercy according to promise, the promise made to those who renounce other gods and put themselves under the wings off the divine Majesty. This is a very proper pious farewell, when we part with a friend, "Mercy and truth be with thee, and then thou art safe, and mayest be easy, wherever thou art." David's dependence was upon the mercy and truth of God for comfort and happiness, both for himself and his friends; see Ps. lxi. 7.
2. Ittai bravely resolved not to leave him, v. 21. Where David is, whether in life or death, safe or in peril, there will this faithful friend of his be; and he confirms this resolution with an oath, that he might not be tempted to break it. Such a value has he for David, not for the sake of his wealth and greatness (for then he would have deserted him now that he saw him thus reduced), but for the sake of his wisdom and goodness, which were still the same, that, whatever comes of it, he will never leave him. Note, That is a friend indeed who loves at all times, and will adhere to us in adversity. Thus should we cleave to the Son of David with full purpose of heart that neither life nor death shall separate us from his love.
Adam Clarke: Commentary on the Bible - 1831
15:13: The hearts of the men of Israel are after Absalom - It is very difficult to account for this general defection of the people. Several reasons are given:
1. David was old or afflicted, and could not well attend to the administration of justice in the land.
2. It does appear that the king did not attend to the affairs of state, and that there were no properly appointed judges in the land; see Sa2 15:3.
3. Joab's power was overgrown; he was wicked and insolent, oppressive to the people, and David was afraid to execute the laws against him.
4. There were still some partisans of the house of Saul, who thought the crown not fairly obtained by David.
5. David was under the displeasure of the Almighty, for his adultery with Bath-sheba, and his murder of Uriah; and God let his enemies loose against him.
6. There are always troublesome and disaffected men in every state, and under every government; who can never rest, and are ever hoping for something from a change.
7. Absalom appeared to be the real and was the undisputed heir to the throne; David could not, in the course of nature, live very long; and most people are more disposed to hail the beams of the rising, than exult in those of the setting, sun.
No doubt some of these causes operated, and perhaps most of them exerted less or more influence in this most scandalous business.
2 Kings (2 Samuel) 15:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: The hearts: Sa2 15:6, Sa2 3:36; Jdg 9:3; Psa 62:9; Mat 21:9, Mat 27:22
Carl Friedrich Keil and Franz Delitzsch

David's flight from Jerusalem. - 2Kings 15:13, 2Kings 15:14. When this intelligence reached David, "The heart of the men of Israel is after Absalom" (אהר היה, as in 2Kings 2:10, to be attached to a person as king; see at 1Kings 12:14), he said to his servants that were with him in Jerusalem, "Arise, let us flee, for there will be no escape for us from Absalom! Make speed to depart, lest he overtake us suddenly, and drive the calamity (the judgment threatened in 2Kings 12:10-11) over us, and smite the city with the edge of the sword." David was perhaps afraid that Jerusalem might fall into Absalom's power through treachery, and therefore resolved to fly as speedily as possible, not only in order to prevent a terrible massacre, but also to give his own faithful adherents time to assemble.
John Gill
And there came a messenger to David,.... Perhaps one of the two hundred that went with Absalom, ignorant of his design; which, when discovered, he disapproved of, and got away from him, and came to David, and informed him how things were:
saying, the hearts of the men of Israel are after Absalom; to make him king.
15:1415:14: Եւ ասէ՛ Դաւիթ ցամենայն ծառայս իւր որ ընդ նմա յԵրուսաղէմ. Արի՛ք եւ փախիցուք. զի ո՛չ գոյ մեզ փրկութիւն յերեսաց Աբեսողոմայ. փութացարո՛ւք գնա՛լ, զի մի՛ արագիցէ՛ եւ հարկանիցէ զմեզ, եւ արկանիցէ ՚ի վերայ մեր չարիս. եւ հարկանիցէ զքաղաքս սրով սուսերի[3303]։ [3303] Բազումք. Զի մի՛ արագիցէ եւ հասանիցէ մեզ. եւ արկանիցէ ՚ի վերայ մեր։ Եւ ոմանք. Եւ հասանիցեն ՚ի վերայ մեր չարիք. եւ հար՛՛։
14 Դաւիթն ասաց Երուսաղէմում իր հետ եղող բոլոր ծառաներին. «Ելէ՛ք փախչենք, որովհետեւ մեզ փրկութիւն չկայ Աբեսաղոմի ձեռքից: Շտապ գնացէ՛ք, որ արագ չհասնի մեզ եւ չարիք չբերի մեր գլխին, քաղաքները սրի չքաշի»:
14 Այն ատեն Դաւիթ Երուսաղէմի մէջ իրեն հետ եղող բոլոր ծառաներուն ըսաւ. «Ելէք փախչինք, քանզի Աբիսողոմին երեսէն մեզի ազատում չկայ։ Շուտ ըրէ՛ք, գացէ՛ք, չըլլայ որ անիկա շուտով մեզի հասնի ու մեր վրայ չարիք հասցնէ ու քաղաքը սուրի բերնէ անցընէ»։
Եւ ասէ Դաւիթ ցամենայն ծառայս իւր որ ընդ նմա յԵրուսաղէմ. Արիք եւ փախիցուք. զի ոչ գոյ մեզ փրկութիւն յերեսաց Աբիսողոմայ. փութացարուք գնալ, զի մի՛ արագիցէ եւ հասանիցէ մեզ, եւ արկանիցէ ի վերայ մեր չարիս, եւ հարկանիցէ զքաղաքս սրով սուսերի:

15:14: Եւ ասէ՛ Դաւիթ ցամենայն ծառայս իւր որ ընդ նմա յԵրուսաղէմ. Արի՛ք եւ փախիցուք. զի ո՛չ գոյ մեզ փրկութիւն յերեսաց Աբեսողոմայ. փութացարո՛ւք գնա՛լ, զի մի՛ արագիցէ՛ եւ հարկանիցէ զմեզ, եւ արկանիցէ ՚ի վերայ մեր չարիս. եւ հարկանիցէ զքաղաքս սրով սուսերի[3303]։
[3303] Բազումք. Զի մի՛ արագիցէ եւ հասանիցէ մեզ. եւ արկանիցէ ՚ի վերայ մեր։ Եւ ոմանք. Եւ հասանիցեն ՚ի վերայ մեր չարիք. եւ հար՛՛։
14 Դաւիթն ասաց Երուսաղէմում իր հետ եղող բոլոր ծառաներին. «Ելէ՛ք փախչենք, որովհետեւ մեզ փրկութիւն չկայ Աբեսաղոմի ձեռքից: Շտապ գնացէ՛ք, որ արագ չհասնի մեզ եւ չարիք չբերի մեր գլխին, քաղաքները սրի չքաշի»:
14 Այն ատեն Դաւիթ Երուսաղէմի մէջ իրեն հետ եղող բոլոր ծառաներուն ըսաւ. «Ելէք փախչինք, քանզի Աբիսողոմին երեսէն մեզի ազատում չկայ։ Շուտ ըրէ՛ք, գացէ՛ք, չըլլայ որ անիկա շուտով մեզի հասնի ու մեր վրայ չարիք հասցնէ ու քաղաքը սուրի բերնէ անցընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1415:14 И сказал Давид всем слугам своим, которые были при нем в Иерусалиме: встаньте, убежим, ибо не будет нам спасения от Авессалома; спешите, чтобы нам уйти, чтоб он не застиг и не захватил нас, и не навел на нас беды и не истребил города мечом.
15:14 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πᾶσιν πας all; every τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him τοῖς ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him τοῖς ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even φύγωμεν φευγω flee ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἡμῖν ημιν us σωτηρία σωτηρια safety ἀπὸ απο from; away προσώπου προσωπον face; ahead of Αβεσσαλωμ αβεσσαλωμ the πορευθῆναι πορευομαι travel; go ἵνα ινα so; that μὴ μη not ταχύνῃ ταχυνω and; even καταλάβῃ καταλαμβανω apprehend ἡμᾶς ημας us καὶ και and; even ἐξώσῃ εξωθεω drive ἐφ᾿ επι in; on ἡμᾶς ημας us τὴν ο the κακίαν κακια badness; vice καὶ και and; even πατάξῃ πατασσω pat; impact τὴν ο the πόλιν πολις city στόματι στομα mouth; edge μαχαίρης μαχαιρα short sword
15:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דָּ֠וִד dāwˌiḏ דָּוִד David לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֲבָדָ֨יו ʕᵃvāḏˌāʸw עֶבֶד servant אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֤ו ʔittˈô אֵת together with בִ vi בְּ in ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem ק֣וּמוּ qˈûmû קום arise וְ wᵊ וְ and נִבְרָ֔חָה nivrˈāḥā ברח run away כִּ֛י kˈî כִּי that לֹא־ lō- לֹא not תִֽהְיֶה־ ṯˈihyeh- היה be לָּ֥נוּ llˌānû לְ to פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom מַהֲר֣וּ mahᵃrˈû מהר hasten לָ lā לְ to לֶ֗כֶת lˈeḵeṯ הלך walk פֶּן־ pen- פֶּן lest יְמַהֵ֤ר yᵊmahˈēr מהר hasten וְ wᵊ וְ and הִשִּׂגָ֨נוּ֙ hiśśiḡˈānû נשׂג overtake וְ wᵊ וְ and הִדִּ֤יחַ hiddˈîₐḥ נדח wield עָלֵ֨ינוּ֙ ʕālˈênû עַל upon אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil וְ wᵊ וְ and הִכָּ֥ה hikkˌā נכה strike הָ hā הַ the עִ֖יר ʕˌîr עִיר town לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָֽרֶב׃ ḥˈārev חֶרֶב dagger
15:14. et ait David servis suis qui erant cum eo in Hierusalem surgite fugiamus neque enim erit nobis effugium a facie Absalom festinate egredi ne forte veniens occupet nos et inpellat super nos ruinam et percutiat civitatem in ore gladiiAnd David said to his servants, that were with him in Jerusalem: Arise and let us flee: for we shall not escape else from the face of Absalom: make haste to go out, lest he come and overtake us, and bring ruin upon us, and smite the city with the edge of the sword.
14. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for else none of us shall escape from Absalom: make speed to depart, lest he overtake us quickly, and bring down evil upon us, and smite the city with the edge of the sword.
15:14. And David said to his servants, who were with him in Jerusalem: “Rise up, let us flee! For otherwise there will be no escape for us from the face of Absalom. Hurry to depart, lest perhaps, upon arriving, he may seize us, and force ruin upon us, and strike the city with the edge of the sword.”
15:14. And David said unto all his servants that [were] with him at Jerusalem, Arise, and let us flee; for we shall not [else] escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
And David said unto all his servants that [were] with him at Jerusalem, Arise, and let us flee; for we shall not [else] escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword:

15:14 И сказал Давид всем слугам своим, которые были при нем в Иерусалиме: встаньте, убежим, ибо не будет нам спасения от Авессалома; спешите, чтобы нам уйти, чтоб он не застиг и не захватил нас, и не навел на нас беды и не истребил города мечом.
15:14
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πᾶσιν πας all; every
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
τοῖς ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
τοῖς ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
φύγωμεν φευγω flee
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἡμῖν ημιν us
σωτηρία σωτηρια safety
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Αβεσσαλωμ αβεσσαλωμ the
πορευθῆναι πορευομαι travel; go
ἵνα ινα so; that
μὴ μη not
ταχύνῃ ταχυνω and; even
καταλάβῃ καταλαμβανω apprehend
ἡμᾶς ημας us
καὶ και and; even
ἐξώσῃ εξωθεω drive
ἐφ᾿ επι in; on
ἡμᾶς ημας us
τὴν ο the
κακίαν κακια badness; vice
καὶ και and; even
πατάξῃ πατασσω pat; impact
τὴν ο the
πόλιν πολις city
στόματι στομα mouth; edge
μαχαίρης μαχαιρα short sword
15:14
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
דָּ֠וִד dāwˌiḏ דָּוִד David
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֲבָדָ֨יו ʕᵃvāḏˌāʸw עֶבֶד servant
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֤ו ʔittˈô אֵת together with
בִ vi בְּ in
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
ק֣וּמוּ qˈûmû קום arise
וְ wᵊ וְ and
נִבְרָ֔חָה nivrˈāḥā ברח run away
כִּ֛י kˈî כִּי that
לֹא־ lō- לֹא not
תִֽהְיֶה־ ṯˈihyeh- היה be
לָּ֥נוּ llˌānû לְ to
פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom
מַהֲר֣וּ mahᵃrˈû מהר hasten
לָ לְ to
לֶ֗כֶת lˈeḵeṯ הלך walk
פֶּן־ pen- פֶּן lest
יְמַהֵ֤ר yᵊmahˈēr מהר hasten
וְ wᵊ וְ and
הִשִּׂגָ֨נוּ֙ hiśśiḡˈānû נשׂג overtake
וְ wᵊ וְ and
הִדִּ֤יחַ hiddˈîₐḥ נדח wield
עָלֵ֨ינוּ֙ ʕālˈênû עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
רָעָ֔ה rāʕˈā רָעָה evil
וְ wᵊ וְ and
הִכָּ֥ה hikkˌā נכה strike
הָ הַ the
עִ֖יר ʕˌîr עִיר town
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
15:14. et ait David servis suis qui erant cum eo in Hierusalem surgite fugiamus neque enim erit nobis effugium a facie Absalom festinate egredi ne forte veniens occupet nos et inpellat super nos ruinam et percutiat civitatem in ore gladii
And David said to his servants, that were with him in Jerusalem: Arise and let us flee: for we shall not escape else from the face of Absalom: make haste to go out, lest he come and overtake us, and bring ruin upon us, and smite the city with the edge of the sword.
15:14. And David said to his servants, who were with him in Jerusalem: “Rise up, let us flee! For otherwise there will be no escape for us from the face of Absalom. Hurry to depart, lest perhaps, upon arriving, he may seize us, and force ruin upon us, and strike the city with the edge of the sword.”
15:14. And David said unto all his servants that [were] with him at Jerusalem, Arise, and let us flee; for we shall not [else] escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:14: David said - Arise - let us flee - This, I believe, was the first time that David turned his back to his enemies. And why did he now flee? Jerusalem, far from not being in a state to sustain a siege, was so strong that even the blind and the lame were supposed to be a sufficient defense for the walls, see Sa2 5:6. And he had still with him his faithful Cherethites and Pelethites; besides six hundred faithful Gittites, who were perfectly willing to follow his fortunes. There does not appear any reason why such a person, in such circumstances, should not act on the defensive; at least till he should be fully satisfied of the real complexion of affairs. But he appears to take all as coming from the hand of God; therefore he humbles himself, weeps, goes barefoot, and covers his head! He does not even hasten his departure, for the habit of mourners is not the habit of those who are flying before the face of their enemies. He sees the storm, and he yields to what he conceives to be the tempest of the Almighty.
2 Kings (2 Samuel) 15:17
Albert Barnes: Notes on the Bible - 1834
15:14: And smite the city - David's kind nature induced him to spare Jerusalem the horrors of a siege, and the risk of being taken by assault. He had no standing army with which to resist this sudden attack from so unexpected a quarter. Possibly too he remembered Nathan's prophecy Sa2 12:10-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: Arise: Sa2 19:9; Psa 3:1 *title
bring: Heb. thrust, Eze 46:18; Mat 11:12 *marg. Luk 10:15
and smite: Sa2 23:16, Sa2 23:17; Psa 51:18, Psa 55:3-11, Psa 137:5, Psa 137:6
Geneva 1599
And David said unto all his servants that [were] with him at Jerusalem, Arise, and let us flee; for we shall not [else] escape from (h) Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
(h) Whose heart he saw that Satan had so possessed that he would leave no mischief unattempted.
John Gill
And David said unto all his servants that were with him at Jerusalem,.... His courtiers and ministers of state, the officers of his household, as many of them as were with him in the city; for some of them very probably were in the country, as Ahithophel was, and some might be along with Absalom, whom he had invited to his peace offerings:
arise, and let us flee; it is much that a man of such courage and valour as David should be so intimidated at once as to make a flight as soon as he heard of a conspiracy forming against him:
for we shall not else escape from Absalom; his fears ran so high, that he fancied he would be upon them presently:
make speed to depart, lest he overtake us suddenly; which still more clearly shows the panic he was in:
and bring evil upon us; kill them, or make them prisoners:
and smite the city with the edge of the sword; the inhabitants of it, should they make resistance.
John Wesley
Let us flee - For though the fort of Zion was strong, and he might have defended himself there; yet he had not laid in provisions for a long siege; and, if he had been once besieged there, Absalom would have got speedy possession of his whole kingdom; whereas if he marched abroad, he might raise a considerable army for his defence. Besides, the greatest part of Jerusalem could not be well defended against him.
Robert Jamieson, A. R. Fausset and David Brown
DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
David said . . . Arise, and let us flee--David, anxious for the preservation of the city which he had beautified, and hopeful of a greater support throughout the country, wisely resolved on leaving Jerusalem.
15:1515:15: Եւ ասեն ծառայքն արքայի՝ ցարքայ. Ըստ ամենայնի զոր եւ կամիցի տէր մեր արքայ՝ ահաւասիկ կա՛մք ծառայք քո։
15 Արքայի ծառաներն ասացին իրեն. «Ամէն ինչ, որ մեր տէր արքան կամենայ, ծառաներս պատրաստ ենք կատարելու»:
15 Թագաւորին ծառաները թագաւորին ըսին. «Մեր տէր թագաւորը ինչ որ արժան համարէ, ահա իր ծառաները պատրաստ են ընելու»։
Եւ ասեն ծառայքն արքայի ցարքայ. Ըստ ամենայնի զոր եւ կամիցի տէր մեր արքայ` ահաւասիկ կամք ծառայք քո:

15:15: Եւ ասեն ծառայքն արքայի՝ ցարքայ. Ըստ ամենայնի զոր եւ կամիցի տէր մեր արքայ՝ ահաւասիկ կա՛մք ծառայք քո։
15 Արքայի ծառաներն ասացին իրեն. «Ամէն ինչ, որ մեր տէր արքան կամենայ, ծառաներս պատրաստ ենք կատարելու»:
15 Թագաւորին ծառաները թագաւորին ըսին. «Մեր տէր թագաւորը ինչ որ արժան համարէ, ահա իր ծառաները պատրաստ են ընելու»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515:15 И сказали слуги царские царю: во всем, что угодно господину нашему царю, мы~--- рабы твои.
15:15 καὶ και and; even εἶπον επω say; speak οἱ ο the παῖδες παις child; boy τοῦ ο the βασιλέως βασιλευς monarch; king πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as αἱρεῖται αιρεω choose ὁ ο the κύριος κυριος lord; master ἡμῶν ημων our ὁ ο the βασιλεύς βασιλευς monarch; king ἰδοὺ οραω view; see οἱ ο the παῖδές παις child; boy σου σου of you; your
15:15 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king כְּ kᵊ כְּ as כֹ֧ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִבְחַ֛ר yivḥˈar בחר examine אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king הִנֵּ֥ה hinnˌē הִנֵּה behold עֲבָדֶֽיךָ׃ ʕᵃvāḏˈeʸḵā עֶבֶד servant
15:15. dixeruntque servi regis ad eum omnia quaecumque praeceperit dominus noster rex libenter exsequimur servi tuiAnd the king's servants said to him: Whatsoever our lord the king shall command, we thy servants will willingly execute.
15. And the king’s servants said unto the king, Behold thy servants are ready to do whatsoever my lord the king shall choose.
15:15. And the servants of the king said to him, “Everything whatsoever that our lord the king will command, we your servants shall carry out willingly.”
15:15. And the king’s servants said unto the king, Behold, thy servants [are ready to do] whatsoever my lord the king shall appoint.
And the king' s servants said unto the king, Behold, thy servants [are ready to do] whatsoever my lord the king shall appoint:

15:15 И сказали слуги царские царю: во всем, что угодно господину нашему царю, мы~--- рабы твои.
15:15
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
παῖδες παις child; boy
τοῦ ο the
βασιλέως βασιλευς monarch; king
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
αἱρεῖται αιρεω choose
ο the
κύριος κυριος lord; master
ἡμῶν ημων our
ο the
βασιλεύς βασιλευς monarch; king
ἰδοὺ οραω view; see
οἱ ο the
παῖδές παις child; boy
σου σου of you; your
15:15
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
כְּ kᵊ כְּ as
כֹ֧ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִבְחַ֛ר yivḥˈar בחר examine
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
הִנֵּ֥ה hinnˌē הִנֵּה behold
עֲבָדֶֽיךָ׃ ʕᵃvāḏˈeʸḵā עֶבֶד servant
15:15. dixeruntque servi regis ad eum omnia quaecumque praeceperit dominus noster rex libenter exsequimur servi tui
And the king's servants said to him: Whatsoever our lord the king shall command, we thy servants will willingly execute.
15:15. And the servants of the king said to him, “Everything whatsoever that our lord the king will command, we your servants shall carry out willingly.”
15:15. And the king’s servants said unto the king, Behold, thy servants [are ready to do] whatsoever my lord the king shall appoint.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: Behold: Pro 18:24; Luk 22:28, Luk 22:29; Joh 6:66-69, Joh 15:14
appoint: Heb. choose
Carl Friedrich Keil and Franz Delitzsch

As his servants declared themselves ready to follow him, the king went out of the city with all his family in his train (lit. at his feet, as in Judg 4:10, Judg 4:15, etc.), but left ten concubines behind to keep the palace.
John Gill
And the king's servants said unto the king,.... In answer to him, and to show that they were quite conformable to his pleasure:
behold, thy servants are ready to do whatsoever my lord the king shalt appoint; or "choose" (k), whether to prepare to fight, and defend him and the city, or to depart and make their escape.
(k) "elegerit", Pagninus, Montanus, Junius & Tremellius, Piscator.
15:1615:16: Եւ ե՛լ արքայ եւ ամենայն տուն նորա ՚ի հետիոտս. եւ եթող արքայ տասն կին ՚ի հարճից անտի իւրոց պահե՛լ զտունն։
16 Թագաւորն ելաւ, եւ նրա ամբողջ տունը ոտքով գնաց նրա յետեւից: Արքան իր հարճերից տասը կին թողեց, որ տունը պահպանեն:
16 Թագաւորը եւ անոր ետեւէն* անոր բոլոր տունը գնաց։ Թագաւորը իր հարճերէն տասը կին թողուց, որպէս զի տանը մէջ պահպանութիւն ընեն։
Եւ ել արքայ եւ ամենայն տուն նորա ի հետիոտս. եւ եթող արքայ տասն կին ի հարճից անտի իւրոց պահել զտունն:

15:16: Եւ ե՛լ արքայ եւ ամենայն տուն նորա ՚ի հետիոտս. եւ եթող արքայ տասն կին ՚ի հարճից անտի իւրոց պահե՛լ զտունն։
16 Թագաւորն ելաւ, եւ նրա ամբողջ տունը ոտքով գնաց նրա յետեւից: Արքան իր հարճերից տասը կին թողեց, որ տունը պահպանեն:
16 Թագաւորը եւ անոր ետեւէն* անոր բոլոր տունը գնաց։ Թագաւորը իր հարճերէն տասը կին թողուց, որպէս զի տանը մէջ պահպանութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:1615:16 И вышел царь и весь дом его за ним пешком. Оставил же царь десять жен, наложниц [своих], для хранения дома.
15:16 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even πᾶς πας all; every ὁ ο the οἶκος οικος home; household αὐτοῦ αυτος he; him τοῖς ο the ποσὶν πους foot; pace αὐτῶν αυτος he; him καὶ και and; even ἀφῆκεν αφιημι dismiss; leave ὁ ο the βασιλεὺς βασιλευς monarch; king δέκα δεκα ten γυναῖκας γυνη woman; wife τῶν ο the παλλακῶν παλλακη he; him φυλάσσειν φυλασσω guard; keep τὸν ο the οἶκον οικος home; household
15:16 וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּיתֹ֖ו bêṯˌô בַּיִת house בְּ bᵊ בְּ in רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot וַ wa וְ and יַּעֲזֹ֣ב yyaʕᵃzˈōv עזב leave הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king אֵ֣ת ʔˈēṯ אֵת [object marker] עֶ֧שֶׂר ʕˈeśer עֶשֶׂר ten נָשִׁ֛ים nāšˈîm אִשָּׁה woman פִּֽלַגְשִׁ֖ים pˈilaḡšˌîm פִּלֶגֶשׁ concubine לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
15:16. egressus est ergo rex et universa domus eius pedibus suis et dereliquit rex decem mulieres concubinas ad custodiendam domumAnd the king went forth, and all his household on foot: and the king left ten women his concubines to keep the house:
16. And the king went forth, and all his household after him, And the king left ten women, which were concubines, to keep the house.
15:16. Therefore, the king departed, with his entire household on foot. And the king left behind ten women of the concubines to care for the house.
15:16. And the king went forth, and all his household after him. And the king left ten women, [which were] concubines, to keep the house.
And the king went forth, and all his household after him. And the king left ten women, [which were] concubines, to keep the house:

15:16 И вышел царь и весь дом его за ним пешком. Оставил же царь десять жен, наложниц [своих], для хранения дома.
15:16
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
πᾶς πας all; every
ο the
οἶκος οικος home; household
αὐτοῦ αυτος he; him
τοῖς ο the
ποσὶν πους foot; pace
αὐτῶν αυτος he; him
καὶ και and; even
ἀφῆκεν αφιημι dismiss; leave
ο the
βασιλεὺς βασιλευς monarch; king
δέκα δεκα ten
γυναῖκας γυνη woman; wife
τῶν ο the
παλλακῶν παλλακη he; him
φυλάσσειν φυλασσω guard; keep
τὸν ο the
οἶκον οικος home; household
15:16
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֵּיתֹ֖ו bêṯˌô בַּיִת house
בְּ bᵊ בְּ in
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
וַ wa וְ and
יַּעֲזֹ֣ב yyaʕᵃzˈōv עזב leave
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
אֵ֣ת ʔˈēṯ אֵת [object marker]
עֶ֧שֶׂר ʕˈeśer עֶשֶׂר ten
נָשִׁ֛ים nāšˈîm אִשָּׁה woman
פִּֽלַגְשִׁ֖ים pˈilaḡšˌîm פִּלֶגֶשׁ concubine
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
15:16. egressus est ergo rex et universa domus eius pedibus suis et dereliquit rex decem mulieres concubinas ad custodiendam domum
And the king went forth, and all his household on foot: and the king left ten women his concubines to keep the house:
15:16. Therefore, the king departed, with his entire household on foot. And the king left behind ten women of the concubines to care for the house.
15:16. And the king went forth, and all his household after him. And the king left ten women, [which were] concubines, to keep the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: the king: Psa 3:1 *title
after him: Heb. at his feet, Jdg 4:10; Sa1 25:27, Sa1 25:42 *marg.
ten women: Sa2 12:11, Sa2 16:21, Sa2 16:22, Sa2 20:3; Rom 12:2
John Gill
And the king went forth,.... Which determined the case:
and all his household after him family and his court; they followed his example, and attended him in his flight:
and the king left ten women, which were concubines, to keep the house; not to defend it, which they were unable to do, but to look after the household goods and furniture, that they were not damaged by the conspirators; though one would think they could be of little service, and may wonder what he should leave them behind for; but this seems to be ordered by the overruling providence of God, to bring about what was threatened him, 2Kings 12:11; and it is much he had not thought of it; but it was hid from his eyes, that it might be fulfilled.
John Wesley
After him - Or, on foot, which the king chose to do, to humble himself under the hand of God; to encourage his companions in this hard and comfortless march; and to move compassion in his people towards him. Concubines - For he supposed that their sex would protect them, and their relation to David would gain them some respect, or at least, safety from his son.
15:1715:17: Եւ ել արքայ եւ ամենայն ծառայք նորա հետեւա՛կք, եւ կացին առ ձիթենւոյն որ յանապատի անդ։
17 Արքան դուրս ելաւ, եւ նրա բոլոր ծառաները ոտքով գնալով կանգնեցին անապատում գտնուող ձիթենու մօտ:
17 Թագաւորը ու անոր ետեւէն բոլոր ժողովուրդը գնաց։ Անոնք հեռու տեղ* մը կայնեցան։
Եւ ել արքայ եւ ամենայն ծառայք նորա հետեւակք, եւ կացին [195]առ ձիթենւոյն որ յանապատի անդ:

15:17: Եւ ել արքայ եւ ամենայն ծառայք նորա հետեւա՛կք, եւ կացին առ ձիթենւոյն որ յանապատի անդ։
17 Արքան դուրս ելաւ, եւ նրա բոլոր ծառաները ոտքով գնալով կանգնեցին անապատում գտնուող ձիթենու մօտ:
17 Թագաւորը ու անոր ետեւէն բոլոր ժողովուրդը գնաց։ Անոնք հեռու տեղ* մը կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:1715:17 И вышел царь и весь народ пешие, и остановились у Беф-Мерхата.
15:17 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even πάντες πας all; every οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him πεζῇ πεζη on foot καὶ και and; even ἔστησαν ιστημι stand; establish ἐν εν in οἴκῳ οικος home; household τῷ ο the μακράν μακρος long
15:17 וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people בְּ bᵊ בְּ in רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot וַ wa וְ and יַּעַמְד֖וּ yyaʕamᵊḏˌû עמד stand בֵּ֥ית bˌêṯ בַּיִת house הַ ha הַ the מֶּרְחָֽק׃ mmerḥˈāq מֶרְחָק distance
15:17. egressusque rex et omnis Israhel pedibus suis stetit procul a domoAnd the king going forth and all Israel on foot, stood afar off from the house:
17. And the king went forth, and all the people after him; and they tarried in Beth-merhak.
15:17. And having gone forth on foot, the king and all of Israel stood at a distance from the house.
15:17. And the king went forth, and all the people after him, and tarried in a place that was far off.
And the king went forth, and all the people after him, and tarried in a place that was far off:

15:17 И вышел царь и весь народ пешие, и остановились у Беф-Мерхата.
15:17
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
πάντες πας all; every
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
πεζῇ πεζη on foot
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐν εν in
οἴκῳ οικος home; household
τῷ ο the
μακράν μακρος long
15:17
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
בְּ bᵊ בְּ in
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
וַ wa וְ and
יַּעַמְד֖וּ yyaʕamᵊḏˌû עמד stand
בֵּ֥ית bˌêṯ בַּיִת house
הַ ha הַ the
מֶּרְחָֽק׃ mmerḥˈāq מֶרְחָק distance
15:17. egressusque rex et omnis Israhel pedibus suis stetit procul a domo
And the king going forth and all Israel on foot, stood afar off from the house:
15:17. And having gone forth on foot, the king and all of Israel stood at a distance from the house.
15:17. And the king went forth, and all the people after him, and tarried in a place that was far off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: У Беф-Мерхата, в греческом тексте – Εν οίκω τω̃ μαχράν, т. е. в отдаленном жилище. Philippson предполагает, что это был загородный дом или дача (Lusthaus). В русском тексте название это оставлено без перевода, как имя собственное. Быть может, Беф-Мерхат был не только дачей, но целой окраиной города, одной из его "слобод".
Adam Clarke: Commentary on the Bible - 1831
15:17: And tarried in a place - He probably waited till he saw all his friends safely out of the city.
2 Kings (2 Samuel) 15:19
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: went forth: Psa 3:1 *title Psa 3:2, Psa 66:12; Ecc 10:7
Carl Friedrich Keil and Franz Delitzsch

When outside the city the king and all the people in his suite (i.e., the royal family and their servants) halted at "the house of the distance." המּרחק is probably a proper name given to a house in the neighbourhood of the city and on the road to Jericho, which was called "the farthest house," viz., from the city.
Geneva 1599
And the king went forth, and all the people after him, and tarried in a place that was (i) far off.
(i) That is, from Jerusalem.
John Gill
And the king went forth,.... From Jerusalem; which is repeated, that it might be observed in what a hurry and fright he was:
and all the people after him; his family, court, and servants, and as many of the people of Jerusalem as chose to go with him:
and tarried at a place that was afar off; when they had got at some distance from the city, they stopped and stayed a while; it could not be a great way from it, for they had not as yet passed over the brook Kidron, 2Kings 15:23.
John Wesley
Far off - At some convenient distance, tho' not very far.
15:1815:18: Եւ ամենայն ծառայք նորա միըստմիոջէ անցանէին առ նովաւ. եւ ամենայն Քերեթին եւ Ոփելեթին. եւ ամենայն Գեթացիք վեց հարիւր այր եկեալ հետեւակք ՚ի Գեթայ՝ անցանէին առաջի Դաւթի[3304]։ [3304] ՚Ի լուս՛՛. Եւ անցանէին առաջի արքայի. համաձայն ոմանց ՚ի բնաբ՛՛։
18 Նրա բոլոր ծառաները մէկ առ մէկ անցնում էին նրա կողքով. բոլոր քերեթիները, օփելեթիներն ու բոլոր գեթացիները՝ վեց հարիւր մարդ, որ ոտքով եկել էին Գեթից, անցան Դաւթի առջեւից:
18 Անոր բոլոր ծառաներն ու բոլոր Քերեթիները եւ բոլոր Փելեթիները անոր քովէն անցան։ Անոր հետ Գեթէն եկած բոլոր Գեթացիները, վեց հարիւր մարդ, թագաւորին առջեւէն անցան։
Եւ ամենայն ծառայք նորա մի ըստ միոջէ անցանէին առ նովաւ, եւ ամենայն Քերեթին եւ Ոփելեթին, եւ ամենայն Գեթացիք, վեց հարեւր այր եկեալ հետեւակք ի Գեթայ, անցանէին առաջի Դաւթի:

15:18: Եւ ամենայն ծառայք նորա միըստմիոջէ անցանէին առ նովաւ. եւ ամենայն Քերեթին եւ Ոփելեթին. եւ ամենայն Գեթացիք վեց հարիւր այր եկեալ հետեւակք ՚ի Գեթայ՝ անցանէին առաջի Դաւթի[3304]։
[3304] ՚Ի լուս՛՛. Եւ անցանէին առաջի արքայի. համաձայն ոմանց ՚ի բնաբ՛՛։
18 Նրա բոլոր ծառաները մէկ առ մէկ անցնում էին նրա կողքով. բոլոր քերեթիները, օփելեթիներն ու բոլոր գեթացիները՝ վեց հարիւր մարդ, որ ոտքով եկել էին Գեթից, անցան Դաւթի առջեւից:
18 Անոր բոլոր ծառաներն ու բոլոր Քերեթիները եւ բոլոր Փելեթիները անոր քովէն անցան։ Անոր հետ Գեթէն եկած բոլոր Գեթացիները, վեց հարիւր մարդ, թագաւորին առջեւէն անցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:1815:18 И все слуги его шли по сторонам его, и все Хелефеи, и все Фелефеи, и все Гефяне до шестисот человек, пришедшие вместе с ним из Гефа, шли впереди царя.
15:18 καὶ και and; even πάντες πας all; every οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him ἀνὰ ανα.1 up; each χεῖρα χειρ hand αὐτοῦ αυτος he; him παρῆγον παραγω head along; head aside καὶ και and; even πᾶς πας all; every ὁ ο the Χεττι χεττι and; even πᾶς πας all; every ὁ ο the Φελετθι φελετθι and; even ἔστησαν ιστημι stand; establish ἐπὶ επι in; on τῆς ο the ἐλαίας ελαια olive tree; olive ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population παρεπορεύετο παραπορευομαι travel by / around ἐχόμενος εχω have; hold αὐτοῦ αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the περὶ περι about; around αὐτὸν αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the ἁδροὶ αδρος and; even πάντες πας all; every οἱ ο the μαχηταί μαχητης six hundred ἄνδρες ανηρ man; husband καὶ και and; even παρῆσαν παρειμι here; present ἐπὶ επι in; on χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even πᾶς πας all; every ὁ ο the Χερεθθι χερεθθι and; even πᾶς πας all; every ὁ ο the Φελεθθι φελεθθι and; even πάντες πας all; every οἱ ο the Γεθθαῖοι γεθθαιος six hundred ἄνδρες ανηρ man; husband οἱ ο the ἐλθόντες ερχομαι come; go τοῖς ο the ποσὶν πους foot; pace αὐτῶν αυτος he; him ἐκ εκ from; out of Γεθ γεθ travel; go ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king
15:18 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant עֹבְרִ֣ים ʕōvᵊrˈîm עבר pass עַל־ ʕal- עַל upon יָדֹ֔ו yāḏˈô יָד hand וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the כְּרֵתִ֖י kkᵊrēṯˌî כְּרֵתִי Cherethite וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the פְּלֵתִ֑י ppᵊlēṯˈî פְּלֵתִי Pelethite וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גִּתִּ֞ים ggittˈîm גִּתִּי Gittite שֵׁשׁ־ šēš- שֵׁשׁ six מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֤אוּ bˈāʔû בוא come בְ vᵊ בְּ in רַגְלֹו֙ raḡlˌô רֶגֶל foot מִ mi מִן from גַּ֔ת ggˈaṯ גַּת Gath עֹבְרִ֖ים ʕōvᵊrˌîm עבר pass עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
15:18. et universi servi eius ambulabant iuxta eum et legiones Cherethi et Felethi et omnes Getthei sescenti viri qui secuti eum fuerant de Geth praecedebant regemAnd all his servants walked by him, and the bands of the Cerethi, and the Phelethi, and all the Gethites, valiant warriors, six hundred men who had followed him from Geth on foot, went before the king.
18. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
15:18. And all his servants were walking beside him. And the legions of the Cerethites and Phelethites, and all the Gittites, powerful fighters, six hundred men who had followed him from Gath on foot, were preceding the king.
15:18. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king:

15:18 И все слуги его шли по сторонам его, и все Хелефеи, и все Фелефеи, и все Гефяне до шестисот человек, пришедшие вместе с ним из Гефа, шли впереди царя.
15:18
καὶ και and; even
πάντες πας all; every
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
ἀνὰ ανα.1 up; each
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
παρῆγον παραγω head along; head aside
καὶ και and; even
πᾶς πας all; every
ο the
Χεττι χεττι and; even
πᾶς πας all; every
ο the
Φελετθι φελετθι and; even
ἔστησαν ιστημι stand; establish
ἐπὶ επι in; on
τῆς ο the
ἐλαίας ελαια olive tree; olive
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
παρεπορεύετο παραπορευομαι travel by / around
ἐχόμενος εχω have; hold
αὐτοῦ αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
περὶ περι about; around
αὐτὸν αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἁδροὶ αδρος and; even
πάντες πας all; every
οἱ ο the
μαχηταί μαχητης six hundred
ἄνδρες ανηρ man; husband
καὶ και and; even
παρῆσαν παρειμι here; present
ἐπὶ επι in; on
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶς πας all; every
ο the
Χερεθθι χερεθθι and; even
πᾶς πας all; every
ο the
Φελεθθι φελεθθι and; even
πάντες πας all; every
οἱ ο the
Γεθθαῖοι γεθθαιος six hundred
ἄνδρες ανηρ man; husband
οἱ ο the
ἐλθόντες ερχομαι come; go
τοῖς ο the
ποσὶν πους foot; pace
αὐτῶν αυτος he; him
ἐκ εκ from; out of
Γεθ γεθ travel; go
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
15:18
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
עֹבְרִ֣ים ʕōvᵊrˈîm עבר pass
עַל־ ʕal- עַל upon
יָדֹ֔ו yāḏˈô יָד hand
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
כְּרֵתִ֖י kkᵊrēṯˌî כְּרֵתִי Cherethite
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
פְּלֵתִ֑י ppᵊlēṯˈî פְּלֵתִי Pelethite
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
גִּתִּ֞ים ggittˈîm גִּתִּי Gittite
שֵׁשׁ־ šēš- שֵׁשׁ six
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
אִ֗ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֤אוּ bˈāʔû בוא come
בְ vᵊ בְּ in
רַגְלֹו֙ raḡlˌô רֶגֶל foot
מִ mi מִן from
גַּ֔ת ggˈaṯ גַּת Gath
עֹבְרִ֖ים ʕōvᵊrˌîm עבר pass
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
15:18. et universi servi eius ambulabant iuxta eum et legiones Cherethi et Felethi et omnes Getthei sescenti viri qui secuti eum fuerant de Geth praecedebant regem
And all his servants walked by him, and the bands of the Cerethi, and the Phelethi, and all the Gethites, valiant warriors, six hundred men who had followed him from Geth on foot, went before the king.
15:18. And all his servants were walking beside him. And the legions of the Cerethites and Phelethites, and all the Gittites, powerful fighters, six hundred men who had followed him from Gath on foot, were preceding the king.
15:18. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Xелефеи и Фелефеи. См. прим. к VIII:18.

Гефяне - отряд гефских филистимлян, под начальством гефянина Еффея, состоявший на службе у Давида.
Albert Barnes: Notes on the Bible - 1834
15:18: Passed on - Rather, "crossed" the Brook Kidron, as in Sa2 15:22-23.
Gittites - During David's residence in the country of the Philistines he attached such a band to himself; and after the settlement of his kingdom, and the subjugation of the Philistines, the band received recruits from Gath, perhaps with the king of Gath's consent. They were now under the command of Ittai the Gittite, a foreigner Sa2 15:19, and "his brethren" Sa2 15:20. The number 600 probably indicates that this band or regiment of Gittites had its origin in David's band of 600 Sa1 23:13; Sa1 27:2. They were at first, it is likely, all Israelites, then Gittites mixed with Israelites, and at last all Gittites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: Cherethites: Sa2 8:18, Sa2 20:7, Sa2 20:23; Sa1 30:14; Kg1 1:38; Ch1 18:17
Gittites: Sa2 15:19-22, Sa2 6:10, Sa2 18:2; Sa1 27:3
Carl Friedrich Keil and Franz Delitzsch

And all his servants, i.e., his state officers and attendants, went along by his side, and the whole body-guard (the Crethi and Plethi: see at 2Kings 8:18); and all the Gathites, namely the six hundred men who had come in his train from Gath, went along in front of the king. David directed the fugitives to all into rank, the servants going by his side, and the body-guard and the six hundred old companions in arms, who probably also formed a kind of body-guard, marching in front. The verb עבר (passed on) cannot be understood as signifying to file past on account of its connection with על־ידו (beside him, or by his side). The expression Gittim is strange, as we cannot possibly think of actual Gathites or Philistines from Gath. The apposition (the six hundred men, etc.) shows clearly enough that the six hundred old companions in arms are intended, the men who gathered round David on his flight from Saul and emigrated with him to Gath (1Kings 27:2-3), who afterwards lived with him in Ziklag (1Kings 27:8; 1Kings 29:2; 1Kings 30:1, 1Kings 30:9), and eventually followed him to Hebron and Jerusalem (2Kings 2:3; 2Kings 5:6). In all probability they formed a separate company of well-tried veterans or a kind of body-guard in Jerusalem, and were commonly known as Gathites.
(Note: The Septuagint also has πάντες οἱ Γεθαῖοι, and has generally rendered the Masoretic text correctly. But כּל־עבדיו has been translated incorrectly, or at all events in a manner likely to mislead, viz., πάντες οἱ παῖδες αὐτοῦ. But in the Septuagint text, as it has come down to us, another paraphrase has been interpolated into the literal translation, which Thenius would adopt as an emendation of the Hebrew text, notwithstanding the fact that the critical corruptness of the Alexandrian text must be obvious to every one.)
Geneva 1599
And all his servants passed on beside him; and all the (k) Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.
(k) These were as the king's guard, or as some write, his counsellors.
John Gill
And all his servants passed on beside him,.... Or at his hand or side; his household servants walking perhaps some on one side of him, and some on the other, see 2Kings 16:6,
and all the Cherethites, and all the Pelethites; which were his bodyguards, see 2Kings 8:18,
and all the Gittites, six hundred men which came after him from Gath; which either came with him from Gath, when he conquered that city, and took it out of the hands of the Philistines, 2Kings 8:1; compared with 1Chron 18:1; and who might become proselytes, and be incorporated into the commonwealth of Israel, and into David's army, a troop of men, of which Ittai, after mentioned, was captain, 2Kings 15:22; or else these were Israelites, so called, because with David they sojourned in Gath a while, when he fled from Saul; and so Josephus (l) says, they were companions of him in his first flight, when Saul was living; and this number is just the number of the men that were with him at Gath, 1Kings 27:2; and it may be David kept a troop of men always of the same number, to whom he gave this name in memory of them, having been a set of trusty and faithful men to him: these, with the Cherethites and Pelethites:
passed on before the king: in this form and manner David and his men marched in their flight.
(l) Ut supra, (Antiqu. l. 7. c. 9.) sect. 2.
John Wesley
Gittites - Or rather strangers, as Ittai their head is called, 2Kings 15:19, and they are called his brethren, 2Kings 15:20. Probably they were Philistines by birth, born in the city or territory of Gath, as the following words imply, who by David's counsel, and example, were won to embrace the true religion, and had given good proof of their military skill, and valour, and fidelity to the king.
Robert Jamieson, A. R. Fausset and David Brown
all the Gittites, six hundred men--These were a body of foreign guards, natives of Gath, whom David, when in the country of the Philistines, had enlisted in his service, and kept around his person. Addressing their commander, Ittai, he made a searching trial of their fidelity in bidding them (2Kings 15:19) abide with the new king.
15:1915:19: Եւ ասէ արքայ ցԵթթի Գեթացի. Ընդէ՞ր գայցես եւ դո՛ւ ընդ մեզ. դարձի՛ր անդրէն եւ բնակեա՛ ընդ արքայի, զի այր օտա՛ր ես դու. եւ խախտեցար ՚ի տեղւոջէ քումմէ ՚ի Գեթայ՝ եւ եկիր.
19 Արքան ասաց գեթացի Եթթիին. «Ինչո՞ւ ես դու էլ գնում մեզ հետ, յե՛տ դարձիր ու մնա՛ եկող արքայի մօտ, քանզի օտար մարդ ես դու, որ քո տեղից՝ Գեթից դուրս գալով՝ եկել ես:
19 Թագաւորը Գեթացի Եթթիին ըսաւ. «Ինչո՞ւ համար դուն ալ մեզի հետ պիտի երթաս. դարձիր ու թագաւորին հետ նստէ, քանզի դուն օտարական ես ու եղած տեղդ պանդուխտ ես։
Եւ ասէ արքայ ցԵթթի Գեթացի. Ընդէ՞ր գայցես եւ դու ընդ մեզ. դարձիր անդրէն եւ բնակեա ընդ արքայի, զի այր օտար ես դու, եւ [196]խախտեցար ի տեղւոջէ քումմէ ի Գեթայ եւ եկիր:

15:19: Եւ ասէ արքայ ցԵթթի Գեթացի. Ընդէ՞ր գայցես եւ դո՛ւ ընդ մեզ. դարձի՛ր անդրէն եւ բնակեա՛ ընդ արքայի, զի այր օտա՛ր ես դու. եւ խախտեցար ՚ի տեղւոջէ քումմէ ՚ի Գեթայ՝ եւ եկիր.
19 Արքան ասաց գեթացի Եթթիին. «Ինչո՞ւ ես դու էլ գնում մեզ հետ, յե՛տ դարձիր ու մնա՛ եկող արքայի մօտ, քանզի օտար մարդ ես դու, որ քո տեղից՝ Գեթից դուրս գալով՝ եկել ես:
19 Թագաւորը Գեթացի Եթթիին ըսաւ. «Ինչո՞ւ համար դուն ալ մեզի հետ պիտի երթաս. դարձիր ու թագաւորին հետ նստէ, քանզի դուն օտարական ես ու եղած տեղդ պանդուխտ ես։
zohrab-1805▾ eastern-1994▾ western am▾
15:1915:19 И сказал царь Еффею Гефянину: зачем и ты идешь с нами? Возвратись и оставайся с тем царем; ибо ты~--- чужеземец и пришел сюда из своего места;
15:19 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Εθθι εθθι the Γεθθαῖον γεθθαιος so; that τί τις.1 who?; what? πορεύῃ πορευομαι travel; go καὶ και and; even σὺ συ you μεθ᾿ μετα with; amid ἡμῶν ημων our ἐπίστρεφε επιστρεφω turn around; return καὶ και and; even οἴκει οικεω dwell μετὰ μετα with; amid τοῦ ο the βασιλέως βασιλευς monarch; king ὅτι οτι since; that ξένος ξενος alien; foreigner εἶ ειμι be σὺ συ you καὶ και and; even ὅτι οτι since; that μετῴκηκας μετοικεω you ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality σου σου of you; your
15:19 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to אִתַּ֣י ʔittˈay אִתַּי Ittai הַ ha הַ the גִּתִּ֔י ggittˈî גִּתִּי Gittite לָ֧מָּה lˈāmmā לָמָה why תֵלֵ֛ךְ ṯēlˈēḵ הלך walk גַּם־ gam- גַּם even אַתָּ֖ה ʔattˌā אַתָּה you אִתָּ֑נוּ ʔittˈānû אֵת together with שׁ֣וּב šˈûv שׁוב return וְ wᵊ וְ and שֵׁ֤ב šˈēv ישׁב sit עִם־ ʕim- עִם with הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king כִּֽי־ kˈî- כִּי that נָכְרִ֣י noḵrˈî נָכְרִי foreign אַ֔תָּה ʔˈattā אַתָּה you וְ wᵊ וְ and גַם־ ḡam- גַּם even גֹּלֶ֥ה gōlˌeh גלה uncover אַתָּ֖ה ʔattˌā אַתָּה you לִ li לְ to מְקֹומֶֽךָ׃ mᵊqômˈeḵā מָקֹום place
15:19. dixit autem rex ad Ethai Gettheum cur venis nobiscum revertere et habita cum rege quia peregrinus es et egressus de loco tuoAnd the king said to Ethai the Gethite: Why comest thou with us: return and dwell with the king, for thou art a stranger, and art come out of thy own place.
19. Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return, and abide with the king: for thou art a stranger, and also an exile; to thine own place.
15:19. Then the king said to Ittai the Gittite: “Why do you come with us? Return and live with the king. For you are a stranger, and you departed from your own place.
15:19. Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou [art] a stranger, and also an exile.
Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou [art] a stranger, and also an exile:

15:19 И сказал царь Еффею Гефянину: зачем и ты идешь с нами? Возвратись и оставайся с тем царем; ибо ты~--- чужеземец и пришел сюда из своего места;
15:19
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
Εθθι εθθι the
Γεθθαῖον γεθθαιος so; that
τί τις.1 who?; what?
πορεύῃ πορευομαι travel; go
καὶ και and; even
σὺ συ you
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ἐπίστρεφε επιστρεφω turn around; return
καὶ και and; even
οἴκει οικεω dwell
μετὰ μετα with; amid
τοῦ ο the
βασιλέως βασιλευς monarch; king
ὅτι οτι since; that
ξένος ξενος alien; foreigner
εἶ ειμι be
σὺ συ you
καὶ και and; even
ὅτι οτι since; that
μετῴκηκας μετοικεω you
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
σου σου of you; your
15:19
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
אִתַּ֣י ʔittˈay אִתַּי Ittai
הַ ha הַ the
גִּתִּ֔י ggittˈî גִּתִּי Gittite
לָ֧מָּה lˈāmmā לָמָה why
תֵלֵ֛ךְ ṯēlˈēḵ הלך walk
גַּם־ gam- גַּם even
אַתָּ֖ה ʔattˌā אַתָּה you
אִתָּ֑נוּ ʔittˈānû אֵת together with
שׁ֣וּב šˈûv שׁוב return
וְ wᵊ וְ and
שֵׁ֤ב šˈēv ישׁב sit
עִם־ ʕim- עִם with
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
כִּֽי־ kˈî- כִּי that
נָכְרִ֣י noḵrˈî נָכְרִי foreign
אַ֔תָּה ʔˈattā אַתָּה you
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
גֹּלֶ֥ה gōlˌeh גלה uncover
אַתָּ֖ה ʔattˌā אַתָּה you
לִ li לְ to
מְקֹומֶֽךָ׃ mᵊqômˈeḵā מָקֹום place
15:19. dixit autem rex ad Ethai Gettheum cur venis nobiscum revertere et habita cum rege quia peregrinus es et egressus de loco tuo
And the king said to Ethai the Gethite: Why comest thou with us: return and dwell with the king, for thou art a stranger, and art come out of thy own place.
15:19. Then the king said to Ittai the Gittite: “Why do you come with us? Return and live with the king. For you are a stranger, and you departed from your own place.
15:19. Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou [art] a stranger, and also an exile.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Ты - чужеземец и пришел сюда из своего места для того, чтобы зарабатывать деньги; а потому присоединись туда, где для тебя будет выгоднее.
Adam Clarke: Commentary on the Bible - 1831
15:19: Thou art a stranger, and also an exile - Some suppose that Ittai was the son of Achish, king of Gath, who was very much attached to David, and banished from his father's court on that account. He and his six hundred men are generally supposed to have been proselytes to the Jewish religion.
2 Kings (2 Samuel) 15:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: Ittai: Sa2 18:2; Rut 1:11-13
Carl Friedrich Keil and Franz Delitzsch

A military commander named Ittai, who had emigrated from Gath and come over to David not long before, also accompanied the king from the city. It is evident from 2Kings 18:2, where Ittai is said to have commanded a third part of the army sent against Absalom, and to have been placed on an equality with Joab and Abishai the most experienced generals, that Ittai was a Philistian general who had entered David's service. The reason for his going over to David is not known. According to 2Kings 15:22 of this chapter, Ittai did not come alone, but brought all his family with him (taph: the little ones). The opinion expressed by Thenius, that he had come to Jerusalem as a hostage, is merely founded upon a false interpretation of the last two clauses of the verse before us. David said to Ittai, "Wherefore goest thou also with us? return and stay with the king; for thou art a stranger, and also emigrating to thy place." There is no irony in the words "stay with the king," as Thenius and Clericus suppose (viz., "with the man who behaves as if he were king"); nor is there an acknowledgment of Absalom as king, which certainly could never have emanated from David. The words contain nothing more than the simple though: Do you remain with whoever is or shall be king, since there is no necessity for you as a stranger to take sides at all. This is the explanation given by Seb. Schmidt: "It is not your place to decide this context as to who ought to be king; but you may remain quiet and see whom God shall appoint as king, and whether it be I or Absalom, you can serve the one that God shall choose." This is the only way in which we can explain the reason assigned for the admonition, viz., "Thou art a stranger," and not an Israelite. There is some difficulty connected with the following words (rendered in the Eng. version "and also an exile"). In the Septuagint and Vulgate they are rendered καὶ ὅτι μετώκησας σὺ ἐκ τοῦ τόπου σου, et egressus es de loco tuo (and thou hast gone out from thine own place); but in adopting this rendering the translators have not only passed over the גּם (also), but have taken למקומך for ממּקומך. Nevertheless Thenius proposes to bring the text into harmony with these versions for the purpose of bringing out the meaning, "and moreover thou art one carried away from his own home." But this is decidedly a mistake; for David would never have made a Philistine - who had just before been carried away from his own home, or, as Thenius understands it, who had been brought to Jerusalem as a hostage - the commander of a third of his army. The meaning is rather the following: "And thou hast still no fatherland," i.e., thou art still wandering about through the earth like an exile from his country: wherever thou findest a place, and art allowed to settle, there only canst thou dwell.
Geneva 1599
Then said the king to (l) Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou [art] a stranger, and also an exile.
(l) Who as some write was the king's son of Gath.
John Gill
Then said the king to Ittai the Gittite,.... Who was over the band of Gittites, the six hundred men, 2Kings 15:22,
wherefore goest thou also with us? one should think the king should not have discouraged any from joining and following him, when his numbers were not very large, and the in such fear on account of Absalom:
return to this place; to Jerusalem, where his station was:
and abide with the king; with Absalom, who set himself up for king, and whom the people perhaps had proclaimed as such in Hebron, where the conspiracy began:
for thou art a stranger, and also an exile; not a native of Israel, but of another nation, and at a distance from it, and therefore not altogether under the same obligations to attend David in his troubles as others were; and by this it seems that he was a Gittite by nation, whatever the six hundred men were, and rather favours the first sense given of them in 2Kings 15:18.
John Wesley
Thy place - To Jerusalem, where thy settled abode now is. The king - With Absalom who is now made king. An exile - Not much concerned in our affairs, and therefore not fit to be involved in our troubles.
15:2015:20: եւ այսօր խախտիցեմ զքեզ գնա՛լ ընդ մեզ. եւ ես երթա՛յց յո՛ եւ երթալոց իցեմ. բայց դու դարձի՛ր, եւ դարձո՛ զեղբարս քո ընդ քեզ. եւ արասցէ ընդ քեզ Տէր ողորմութիւն եւ ճշմարտութիւն։
20 Մի՞թէ քեզ տեղահան պիտի անեմ, որ գաս մեզ հետ, երբ ինքս էլ չգիտեմ, թէ ուր եմ գնում եւ ուր պիտի գնամ: Դու յե՛տ դարձիր, քո եղբայրներին էլ յե՛տ դարձրու քեզ հետ, եւ Տէրը քեզ ողորմութիւն ու արդարութիւն կ’անի»:
20 Դուն երէկ եկար ու այսօր ես քեզ տեղէդ խախտե՞մ, որպէս զի ինծի հետ երթաս։ Ահա ես կ’երթամ ուր որ պիտի երթամ, դուն դարձիր ու քու եղբայրներդ ալ դարձուր. ողորմութիւնն ու ճշմարտութիւնը քեզի հետ ըլլան»։
եւ այսօր խախտիցե՞մ զքեզ գնալ ընդ մեզ. եւ ես երթայց յո եւ երթալոց իցեմ, բայց դու դարձիր եւ դարձո զեղբարս քո ընդ քեզ. եւ [197]արասցէ ընդ քեզ Տէր`` ողորմութիւն եւ ճշմարտութիւն:

15:20: եւ այսօր խախտիցեմ զքեզ գնա՛լ ընդ մեզ. եւ ես երթա՛յց յո՛ եւ երթալոց իցեմ. բայց դու դարձի՛ր, եւ դարձո՛ զեղբարս քո ընդ քեզ. եւ արասցէ ընդ քեզ Տէր ողորմութիւն եւ ճշմարտութիւն։
20 Մի՞թէ քեզ տեղահան պիտի անեմ, որ գաս մեզ հետ, երբ ինքս էլ չգիտեմ, թէ ուր եմ գնում եւ ուր պիտի գնամ: Դու յե՛տ դարձիր, քո եղբայրներին էլ յե՛տ դարձրու քեզ հետ, եւ Տէրը քեզ ողորմութիւն ու արդարութիւն կ’անի»:
20 Դուն երէկ եկար ու այսօր ես քեզ տեղէդ խախտե՞մ, որպէս զի ինծի հետ երթաս։ Ահա ես կ’երթամ ուր որ պիտի երթամ, դուն դարձիր ու քու եղբայրներդ ալ դարձուր. ողորմութիւնն ու ճշմարտութիւնը քեզի հետ ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2015:20 вчера ты пришел, а сегодня я заставлю тебя идти с нами? Я иду, куда случится; возвратись и возврати братьев своих с собою, [да сотворит Господь] милость и истину [с тобою]!
15:20 εἰ ει if; whether ἐχθὲς χθες yesterday παραγέγονας παραγινομαι happen by; come by / to / along καὶ και and; even σήμερον σημερον today; present κινήσω κινεω stir; shake σε σε.1 you μεθ᾿ μετα with; amid ἡμῶν ημων our καί και and; even γε γε in fact μεταναστήσεις μετανιστημι the τόπον τοπος place; locality σου σου of you; your ἐχθὲς χθες yesterday ἡ ο the ἐξέλευσίς εξελευσις of you; your καὶ και and; even σήμερον σημερον today; present μετακινήσω μετακινεω transpose; shift σε σε.1 you μεθ᾿ μετα with; amid ἡμῶν ημων our τοῦ ο the πορευθῆναι πορευομαι travel; go καὶ και and; even ἐγὼ εγω I πορεύσομαι πορευομαι travel; go οὗ ος who; what ἂν αν perhaps; ever ἐγὼ εγω I πορευθῶ πορευομαι travel; go ἐπιστρέφου επιστρεφω turn around; return καὶ και and; even ἐπίστρεψον επιστρεφω turn around; return τοὺς ο the ἀδελφούς αδελφος brother σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even κύριος κυριος lord; master ποιήσει ποιεω do; make μετὰ μετα with; amid σοῦ σου of you; your ἔλεος ελεος mercy καὶ και and; even ἀλήθειαν αληθεια truth
15:20 תְּמֹ֣ול׀ tᵊmˈôl תְּמֹול yesterday בֹּואֶ֗ךָ bôʔˈeḵā בוא come וְ wᵊ וְ and הַ ha הַ the יֹּ֞ום yyˈôm יֹום day אֲנִֽיעֲךָ֤אנועך *ʔᵃnˈîʕᵃḵˈā נוע quiver עִמָּ֨נוּ֙ ʕimmˈānû עִם with לָ lā לְ to לֶ֔כֶת lˈeḵeṯ הלך walk וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i הֹולֵ֔ךְ hôlˈēḵ הלך walk עַ֥ל ʕˌal עַל upon אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i הֹולֵ֑ךְ hôlˈēḵ הלך walk שׁ֣וּב šˈûv שׁוב return וְ wᵊ וְ and הָשֵׁ֧ב hāšˈēv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] אַחֶ֛יךָ ʔaḥˈeʸḵā אָח brother עִמָּ֖ךְ ʕimmˌāḵ עִם with חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ we וְ and אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
15:20. heri venisti et hodie inpelleris nobiscum egredi ego autem vadam quo iturus sum revertere et reduc tecum fratres tuos ostendisti gratiam et fidemYesterday thou camest, and to day shalt thou be forced to go forth with us? but I shall go whither I am going: return thou, and take back thy brethren with thee, and the Lord will shew thee mercy, and truth, because thou hast shewn grace and fidelity.
20. Whereas thou camest but yesterday, should I this day make thee go up and down with us, seeing I go whither I may? return thou, and take back thy brethren; mercy and truth be with thee.
15:20. You arrived yesterday. And today should you be compelled to go away with us? For I should go to the place where I am going. But you should return, and lead your own brothers back with you. And the Lord will show mercy and truth to you, because you have shown grace and faith.”
15:20. Whereas thou camest [but] yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth [be] with thee.
Whereas thou camest [but] yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth [be] with thee:

15:20 вчера ты пришел, а сегодня я заставлю тебя идти с нами? Я иду, куда случится; возвратись и возврати братьев своих с собою, [да сотворит Господь] милость и истину [с тобою]!
15:20
εἰ ει if; whether
ἐχθὲς χθες yesterday
παραγέγονας παραγινομαι happen by; come by / to / along
καὶ και and; even
σήμερον σημερον today; present
κινήσω κινεω stir; shake
σε σε.1 you
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καί και and; even
γε γε in fact
μεταναστήσεις μετανιστημι the
τόπον τοπος place; locality
σου σου of you; your
ἐχθὲς χθες yesterday
ο the
ἐξέλευσίς εξελευσις of you; your
καὶ και and; even
σήμερον σημερον today; present
μετακινήσω μετακινεω transpose; shift
σε σε.1 you
μεθ᾿ μετα with; amid
ἡμῶν ημων our
τοῦ ο the
πορευθῆναι πορευομαι travel; go
καὶ και and; even
ἐγὼ εγω I
πορεύσομαι πορευομαι travel; go
οὗ ος who; what
ἂν αν perhaps; ever
ἐγὼ εγω I
πορευθῶ πορευομαι travel; go
ἐπιστρέφου επιστρεφω turn around; return
καὶ και and; even
ἐπίστρεψον επιστρεφω turn around; return
τοὺς ο the
ἀδελφούς αδελφος brother
σου σου of you; your
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
κύριος κυριος lord; master
ποιήσει ποιεω do; make
μετὰ μετα with; amid
σοῦ σου of you; your
ἔλεος ελεος mercy
καὶ και and; even
ἀλήθειαν αληθεια truth
15:20
תְּמֹ֣ול׀ tᵊmˈôl תְּמֹול yesterday
בֹּואֶ֗ךָ bôʔˈeḵā בוא come
וְ wᵊ וְ and
הַ ha הַ the
יֹּ֞ום yyˈôm יֹום day
אֲנִֽיעֲךָ֤אנועך
*ʔᵃnˈîʕᵃḵˈā נוע quiver
עִמָּ֨נוּ֙ ʕimmˈānû עִם with
לָ לְ to
לֶ֔כֶת lˈeḵeṯ הלך walk
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
הֹולֵ֔ךְ hôlˈēḵ הלך walk
עַ֥ל ʕˌal עַל upon
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲנִ֖י ʔᵃnˌî אֲנִי i
הֹולֵ֑ךְ hôlˈēḵ הלך walk
שׁ֣וּב šˈûv שׁוב return
וְ wᵊ וְ and
הָשֵׁ֧ב hāšˈēv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
אַחֶ֛יךָ ʔaḥˈeʸḵā אָח brother
עִמָּ֖ךְ ʕimmˌāḵ עִם with
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
וֶ we וְ and
אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
15:20. heri venisti et hodie inpelleris nobiscum egredi ego autem vadam quo iturus sum revertere et reduc tecum fratres tuos ostendisti gratiam et fidem
Yesterday thou camest, and to day shalt thou be forced to go forth with us? but I shall go whither I am going: return thou, and take back thy brethren with thee, and the Lord will shew thee mercy, and truth, because thou hast shewn grace and fidelity.
15:20. You arrived yesterday. And today should you be compelled to go away with us? For I should go to the place where I am going. But you should return, and lead your own brothers back with you. And the Lord will show mercy and truth to you, because you have shown grace and faith.”
15:20. Whereas thou camest [but] yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth [be] with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:20: Mercy and truth be with thee - May God ever show thee mercy, as thou showest it to me, and his truth ever preserve thee from error and delusion!
2 Kings (2 Samuel) 15:23
Albert Barnes: Notes on the Bible - 1834
15:20: Thou camest but yesterday - Meaning, "Thou art not a native Israelite, but only a sojourner for a few years, it is not reason therefore that thou shouldst share my calamities. Return to thy place, thy adopted home Jerusalem, and to the king, Absalom" Sa2 15:34-35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: go up and down: Heb. wander in going, Psa 56:8, Psa 59:15; Amo 8:12; Heb 11:37, Heb 11:38
seeing: Sa1 23:13
mercy: Sa2 2:6; Psa 25:10, Psa 57:3, Psa 61:7, Psa 85:10, Psa 89:14; Pro 14:22; Joh 1:17; Ti2 1:16-18
Carl Friedrich Keil and Franz Delitzsch

"Thy coming is yesterday (from yesterday), and should I disturb thee to-day to go with us, when I am going just where I go?" i.e., wherever my way may lie (I go I know not whither; Chald.: cf. 1Kings 23:13). The Chethib אנוּעך is a copyist's error. The thought requires the Hiphil אניעך (Keri), as נוּע in the Kal has the intransitive meaning, to totter, sway about, or move hither and thither. "Return and take thy brethren back; grace and truth be with thee." It is evidently more in accordance with the train of thought to separate עמּך from the previous clause and connect it with ואמת חסד, though this is opposed to the accents, than to adopt the adverbial interpretation, "take back thy brethren with thee in grace and truth," as Maurer proposes. (For the thought itself, see Prov 3:3). The reference is to the grace and truth (faithfulness) of God, which David desired that Ittai should receive upon his way. In the Septuagint and Vulgate the passage is paraphrased thus: "Jehovah show thee grace and truth," after 2Kings 2:6; but it by no means follows from this that עמּך ועשׂה והוה has fallen out of the Hebrew text.
Geneva 1599
Whereas thou camest [but] yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy (m) brethren: mercy and (n) truth [be] with thee.
(m) Meaning, those of his family.
(n) God require of you your friendship and fidelity.
John Gill
Whereas thou camest but yesterday,.... From Gath, or from an expedition he and his men had been on:
should I this day make thee, go up and down with us? wander up and down from place to place with David, when he was but just come off a journey, weary and fatigued:
seeing I go whither I may; where it will be most safe for me, I know not where; may be obliged to flee here and there, which would be very inconvenient to Ittai in his circumstances:
return thou, and take back thy brethren; the six hundred men under him, and whom David could ill spare at this time, and yet, consulting their ease, advises to return to Jerusalem with them:
mercy and truth be with thee; the Lord show mercy and kindness to thee, in that thou hast shown favour and respect to me, and make good all his promises to thee, who hast been true and faithful to me.
John Wesley
Brethren - Thy countrymen the Gittites, 2Kings 15:18. Mercy, &c. - Since I am now unable to recompense thy kindness and fidelity to me, my hearty prayer to God is, that he would shew to thee his mercy, in blessing thee with all sorts of blessings, and his faithfulness in making good all these promises which he had made, not to Israelites only, but to all true hearted proselytes, such as thou art.
15:2115:21: Պատասխանի ետ Եթթի արքայի՝ եւ ասէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է տէր իմ արքայ. զի ՚ի տեղւոջ ուր տէր իմ արքա՛յ իցէ, եւ ՚ի մահու եւ ՚ի կեանս՝ անդ եղիցի եւ ծառայ քո։
21 Եթթին պատասխան տուեց արքային՝ ասելով. «Կենդանի է Տէրը, եւ կենդանի է իմ տէր արքան. որտեղ լինի իմ տէր արքան, մեռած թէ կենդանի, այնտեղ կը լինեմ եւ ես՝ քո ծառան»:
21 Եթթի՝ թագաւորին պատասխան տուաւ ու ըսաւ. «Տէրը կենդանի է ու իմ թագաւոր տէրս ալ կենդանի է, որ իմ թագաւոր տէրս ո՛ւր որ ըլլայ, թէ՛ մահուան մէջ եւ թէ՛ կենդանութեան մէջ, քու ծառադ ալ հոն պիտի ըլլայ»։
Պատասխանի ետ Եթթի արքայի եւ ասէ. Կենդանի է Տէր, եւ կենդանի է տէր իմ արքայ, զի ի տեղւոջ ուր տէր իմ արքայ իցէ, ե՛ւ ի մահու ե՛ւ ի կեանս` անդ եղիցի եւ ծառայ քո:

15:21: Պատասխանի ետ Եթթի արքայի՝ եւ ասէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է տէր իմ արքայ. զի ՚ի տեղւոջ ուր տէր իմ արքա՛յ իցէ, եւ ՚ի մահու եւ ՚ի կեանս՝ անդ եղիցի եւ ծառայ քո։
21 Եթթին պատասխան տուեց արքային՝ ասելով. «Կենդանի է Տէրը, եւ կենդանի է իմ տէր արքան. որտեղ լինի իմ տէր արքան, մեռած թէ կենդանի, այնտեղ կը լինեմ եւ ես՝ քո ծառան»:
21 Եթթի՝ թագաւորին պատասխան տուաւ ու ըսաւ. «Տէրը կենդանի է ու իմ թագաւոր տէրս ալ կենդանի է, որ իմ թագաւոր տէրս ո՛ւր որ ըլլայ, թէ՛ մահուան մէջ եւ թէ՛ կենդանութեան մէջ, քու ծառադ ալ հոն պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2115:21 И отвечал Еффей царю и сказал: жив Господь, и да живет господин мой царь: где бы ни был господин мой царь, в жизни ли, в смерти ли, там будет и раб твой.
15:21 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Εθθι εθθι the βασιλεῖ βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak ζῇ ζαω live; alive κύριος κυριος lord; master καὶ και and; even ζῇ ζαω live; alive ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεύς βασιλευς monarch; king ὅτι οτι since; that εἰς εις into; for τὸν ο the τόπον τοπος place; locality οὗ ος who; what ἐὰν εαν and if; unless ᾖ ειμι be ὁ ο the κύριός κυριος lord; master μου μου of me; mine καὶ και and; even ἐὰν εαν and if; unless εἰς εις into; for θάνατον θανατος death καὶ και and; even ἐὰν εαν and if; unless εἰς εις into; for ζωήν ζωη life; vitality ὅτι οτι since; that ἐκεῖ εκει there ἔσται ειμι be ὁ ο the δοῦλός δουλος subject σου σου of you; your
15:21 וַ wa וְ and יַּ֧עַן yyˈaʕan ענה answer אִתַּ֛י ʔittˈay אִתַּי Ittai אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say חַי־ ḥay- חַי alive יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and חֵי֙ ḥˌê חַי alive אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king כִּ֠י kˌî כִּי that אִם־ ʔim- אִם if בִּ bi בְּ in מְקֹ֞ום mᵊqˈôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִֽהְיֶה־ yˈihyeh- היה be שָּׁ֣ם׀ ššˈām שָׁם there אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king אִם־ ʔim- אִם if לְ lᵊ לְ to מָ֨וֶת֙ mˈāweṯ מָוֶת death אִם־ ʔim- אִם if לְ lᵊ לְ to חַיִּ֔ים ḥayyˈîm חַיִּים life כִּי־ kî- כִּי that שָׁ֖ם šˌām שָׁם there יִהְיֶ֥ה yihyˌeh היה be עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
15:21. et respondit Ethai regi dicens vivit Dominus et vivit dominus meus rex quoniam in quocumque loco fueris domine mi rex sive in morte sive in vita ibi erit servus tuusAnd Ethai answered the king, saying: As the Lord liveth, and as my lord the king liveth: in what place soever thou shalt be, my lord, O king, either in death, or in life, there will thy servant be.
21. And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether for death or for life, even there also will thy servant be.
15:21. And Ittai responded to the king, by saying, “As the Lord lives, and as my lord the king lives, in whatever place you will be, my lord the king, whether in death or in life, your servant will be there.”
15:21. And Ittai answered the king, and said, [As] the LORD liveth, and [as] my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.
And Ittai answered the king, and said, [As] the LORD liveth, and [as] my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be:

15:21 И отвечал Еффей царю и сказал: жив Господь, и да живет господин мой царь: где бы ни был господин мой царь, в жизни ли, в смерти ли, там будет и раб твой.
15:21
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Εθθι εθθι the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
ζῇ ζαω live; alive
κύριος κυριος lord; master
καὶ και and; even
ζῇ ζαω live; alive
ο the
κύριός κυριος lord; master
μου μου of me; mine
ο the
βασιλεύς βασιλευς monarch; king
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
οὗ ος who; what
ἐὰν εαν and if; unless
ειμι be
ο the
κύριός κυριος lord; master
μου μου of me; mine
καὶ και and; even
ἐὰν εαν and if; unless
εἰς εις into; for
θάνατον θανατος death
καὶ και and; even
ἐὰν εαν and if; unless
εἰς εις into; for
ζωήν ζωη life; vitality
ὅτι οτι since; that
ἐκεῖ εκει there
ἔσται ειμι be
ο the
δοῦλός δουλος subject
σου σου of you; your
15:21
וַ wa וְ and
יַּ֧עַן yyˈaʕan ענה answer
אִתַּ֛י ʔittˈay אִתַּי Ittai
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
חַי־ ḥay- חַי alive
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
חֵי֙ ḥˌê חַי alive
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
כִּ֠י kˌî כִּי that
אִם־ ʔim- אִם if
בִּ bi בְּ in
מְקֹ֞ום mᵊqˈôm מָקֹום place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִֽהְיֶה־ yˈihyeh- היה be
שָּׁ֣ם׀ ššˈām שָׁם there
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
אִם־ ʔim- אִם if
לְ lᵊ לְ to
מָ֨וֶת֙ mˈāweṯ מָוֶת death
אִם־ ʔim- אִם if
לְ lᵊ לְ to
חַיִּ֔ים ḥayyˈîm חַיִּים life
כִּי־ kî- כִּי that
שָׁ֖ם šˌām שָׁם there
יִהְיֶ֥ה yihyˌeh היה be
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
15:21. et respondit Ethai regi dicens vivit Dominus et vivit dominus meus rex quoniam in quocumque loco fueris domine mi rex sive in morte sive in vita ibi erit servus tuus
And Ethai answered the king, saying: As the Lord liveth, and as my lord the king liveth: in what place soever thou shalt be, my lord, O king, either in death, or in life, there will thy servant be.
15:21. And Ittai responded to the king, by saying, “As the Lord lives, and as my lord the king lives, in whatever place you will be, my lord the king, whether in death or in life, your servant will be there.”
15:21. And Ittai answered the king, and said, [As] the LORD liveth, and [as] my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: As the Lord: Sa1 20:3, Sa1 25:26; Kg2 2:2, Kg2 2:4, Kg2 2:6, Kg2 4:30
surely: Rut 1:16, Rut 1:17; Pro 17:17, Pro 18:24; Mat 8:19, Mat 8:20; Joh 6:66-69; Act 11:23; Act 21:13; Co2 7:3
Carl Friedrich Keil and Franz Delitzsch

But Ittai replied with a solemn oath, "Assuredly at the place where my lord the king shall be (stay), whether for death or life, there will thy servant be." אם כּי means "only," as in Gen 40:14, Job 42:8; here, in a declaration on oath, it is equivalent to assuredly (vid., Ewald, 356, b.). The Chethib is therefore correct, and the erasure of אם in the Keri is a bad emendation. The כּי in the apodosis is either an emphatic declaration, yea, or like ὅτι merely introduces a distinct assertion.
John Gill
And Ittai answered the king, and said,.... With an oath, as follows:
as the Lord liveth, and as my lord the king liveth; which he took to confirm what he after says, and to put an end to the debate between them:
surely, in what place my lord the king shall be, whether in death or life, even there also will thy servant be; signifying that he would attend him wherever he went, hazard his life in his cause, and live and die with him.
John Wesley
Will thy servant be - He is a friend indeed, who loves at all times, and will cleave to us in adversity. Thus should we cleave to the Son of David, that neither life, nor death may separate us from his love.
15:2215:22: Եւ ասէ արքայ ցԵթթի. Ե՛կ ա՛նց ընդ իս։ Եւ անց Եթթի Գեթացի. եւ ամենայն ծառայք նորա, եւ ամենայն ամբոխ նորա ընդ նմա։
22 Արքան ասաց Եթթիին. «Արի՛ ինձ հետ»: Եւ գեթացի Եթթին գնաց իր հետ եղած բոլոր ծառաներով ու ամբողջ բազմութեամբ հանդերձ:
22 Դաւիթ Եթթիին ըսաւ. «Ուրեմն եկուր անցիր»։ Գեթացի Եթթի իրեն հետ եղող բոլոր մարդոցմով ու բոլոր ընտանիքներով անցաւ։
Եւ ասէ արքայ ցԵթթի. Եկ անց [198]ընդ իս``: Եւ անց Եթթի Գեթացի, եւ ամենայն ծառայք նորա եւ ամենայն ամբոխ նորա ընդ նմա:

15:22: Եւ ասէ արքայ ցԵթթի. Ե՛կ ա՛նց ընդ իս։ Եւ անց Եթթի Գեթացի. եւ ամենայն ծառայք նորա, եւ ամենայն ամբոխ նորա ընդ նմա։
22 Արքան ասաց Եթթիին. «Արի՛ ինձ հետ»: Եւ գեթացի Եթթին գնաց իր հետ եղած բոլոր ծառաներով ու ամբողջ բազմութեամբ հանդերձ:
22 Դաւիթ Եթթիին ըսաւ. «Ուրեմն եկուր անցիր»։ Գեթացի Եթթի իրեն հետ եղող բոլոր մարդոցմով ու բոլոր ընտանիքներով անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2215:22 И сказал Давид Еффею: итак иди и ходи со мною. И пошел Еффей Гефянин и все люди его и все дети, бывшие с ним.
15:22 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Εθθι εθθι come on; this point καὶ και and; even διάβαινε διαβαινω step through; go across μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even παρῆλθεν παρερχομαι pass; transgress Εθθι εθθι the Γεθθαῖος γεθθαιος and; even πάντες πας all; every οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him καὶ και and; even πᾶς πας all; every ὁ ο the ὄχλος οχλος crowd; mass ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
15:22 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say דָּוִ֛ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to אִתַּ֖י ʔittˌay אִתַּי Ittai לֵ֣ךְ lˈēḵ הלך walk וַ wa וְ and עֲבֹ֑ר ʕᵃvˈōr עבר pass וַֽ wˈa וְ and יַּעֲבֹ֞ר yyaʕᵃvˈōr עבר pass אִתַּ֤י ʔittˈay אִתַּי Ittai הַ ha הַ the גִּתִּי֙ ggittˌî גִּתִּי Gittite וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲנָשָׁ֔יו ʔᵃnāšˈāʸw אִישׁ man וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the טַּ֖ף ṭṭˌaf טַף [those unable to march] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּֽו׃ ʔittˈô אֵת together with
15:22. et ait David Ethai veni et transi et transivit Ethai Gettheus et omnes viri qui cum eo erant et reliqua multitudoAnd David said to Ethai: Come, and pass over. And Ethai the Gethite passed, and all the men that were with him, and the rest of the people.
22. And David said to Ittai, Go and pass over. And Ittai the Gittite passed over and all his men, and all the little ones that were with him.
15:22. And David said to Ittai, “Come, and pass over.” And Ittai the Gittite passed over, and all the men who were with him, and the rest of the multitude.
15:22. And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that [were] with him.
And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that [were] with him:

15:22 И сказал Давид Еффею: итак иди и ходи со мною. И пошел Еффей Гефянин и все люди его и все дети, бывшие с ним.
15:22
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
Εθθι εθθι come on; this point
καὶ και and; even
διάβαινε διαβαινω step through; go across
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
παρῆλθεν παρερχομαι pass; transgress
Εθθι εθθι the
Γεθθαῖος γεθθαιος and; even
πάντες πας all; every
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶς πας all; every
ο the
ὄχλος οχλος crowd; mass
ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
15:22
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
דָּוִ֛ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
אִתַּ֖י ʔittˌay אִתַּי Ittai
לֵ֣ךְ lˈēḵ הלך walk
וַ wa וְ and
עֲבֹ֑ר ʕᵃvˈōr עבר pass
וַֽ wˈa וְ and
יַּעֲבֹ֞ר yyaʕᵃvˈōr עבר pass
אִתַּ֤י ʔittˈay אִתַּי Ittai
הַ ha הַ the
גִּתִּי֙ ggittˌî גִּתִּי Gittite
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲנָשָׁ֔יו ʔᵃnāšˈāʸw אִישׁ man
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
טַּ֖ף ṭṭˌaf טַף [those unable to march]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּֽו׃ ʔittˈô אֵת together with
15:22. et ait David Ethai veni et transi et transivit Ethai Gettheus et omnes viri qui cum eo erant et reliqua multitudo
And David said to Ethai: Come, and pass over. And Ethai the Gethite passed, and all the men that were with him, and the rest of the people.
15:22. And David said to Ittai, “Come, and pass over.” And Ittai the Gittite passed over, and all the men who were with him, and the rest of the multitude.
15:22. And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that [were] with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: and all the little: Sir John Chardin informs us, in a manuscript note on this place, that it is usual with the greatest part of the eastern people, especially the Arabs, to carry their whole family with them when they go to war. Sa2 15:22
Carl Friedrich Keil and Franz Delitzsch

After this assurance of his devotedness, David let Ittai do as he pleased. ועבר לך, "go and pass on." עבר does not mean to pass by, but to go forward. Thus Ittai and his men and all his family that was with him went forward with the king. By "the little ones" (taph) we are to understand a man's whole family, as in many other instances (see at Ex 12:37).
2Kings 15:22-23
The king crosses the Kidron, and sends the priests back with the ark to Jerusalem. - 2Kings 15:23. All the land (as in 1Kings 14:25) wept aloud when all the people went forward; and the king went over the brook Kidron, and all the people went over in the direction of (lit. in the face of) the way to the desert. The brook Kidron is a winter torrent, i.e., a mountain torrent which only flows during the heavy rains of winter (χείμαῤῥος τοῦ Κεδρών, Jn 18:1). It is on the eastern side of Jerusalem, between the city and the Mount of Olives, and derives its name from the appearance of the water when rendered muddy through the melting of the snow (cf. Job 6:16). In summer it is nothing more than a dry channel in the valley of Jehoshaphat (see Robinson, Pal. i. 396, and v. Raumer, Pal. p. 309, note 81). "The wilderness" (midbar) is the northern part of the desert of Judah, through which the road to Jericho and the Jordan lay.
2Kings 15:24
Zadok the priest and all the Levites (who were in Jerusalem) left the city with the fugitive king, bearing the ark of the covenant: "And they set down the ark of God, and Abiathar came up, till all the people had come completely over from the city." ויּעל, ἀνέβη, ascendit (lxx, Vulg.), may probably be accounted for from the fact that Abiathar did not come to join the fugitives till the procession halted at the Mount of Olives; so that עלה, like ἀναβαίνειν, merely refers to his actually going up, and ויּעל affirms that Abiathar joined them until all the people from the city had arrived. The rendering proposed by Michaelis and Bttcher ("he offered sacrifices") is precluded by the fact that עלה never means to sacrifice when written without עולה, or unless the context points distinctly to sacrifices, as in 2Kings 24:22; 1Kings 2:28. The ark of the covenant was put down, because those who went out with the king made a halt, to give the people who were still coming time to join the procession.
2Kings 15:25-26
Then the king said to Zadok, "Take back the ark of God into the city! If I find favour in the eyes of Jehovah, He will bring me back and let me see Him (i.e., himself: the reference is to God) and His dwelling (i.e., the ark of the covenant as the throne of the divine glory in the tent that had been set up for it). But if He thus say, I have not delight in thee; behold, here am I, let Him do to me as seemeth good to Him." Thus David put his fate in believing confidence into the hand of the Lord, because he felt that it was the Lord who was chastising him for his sons through this rebellion.
2Kings 15:27-28
He also said still further to Zadok, "Thou seer! return into the city in peace." אתּה הרואה, with ה interrog., does not yield any appropriate sense, as ה cannot stand for הלוא here, simply because it does not relate to a thing which the person addressed could not deny. Consequently the word must be pointed thus, הראה (with the article), and rendered as a vocative, as it has been by Jerome and Luther. ראה, seer, is equivalent to prophet. He applies this epithet to Zadok, as the high priest who received divine revelations by means of the Urim. The meaning is, Thou Zadok art equal to a prophet; therefore thy proper place is in Jerusalem (O. v. Gerlach). Zadok was to stand as it were upon the watch there with Abiathar, and the sons of both to observe the events that occurred, and send him word through their sons into the plain of the Jordan. "Behold, I will tarry by the ferries of the desert, till a word comes from you to show me," sc., what has taken place, or how the things shape themselves in Jerusalem. Instead of בּעברות, the earlier translators as well as the Masoretes adopted the reading בּערבות, "in the steppes of the desert." The allusion in this case would be to the steppes of Jericho (4Kings 25:5). But Bttcher has very properly defended the Chethib on the strength of 2Kings 17:16, where the Keri has ערבות again, though עברות is the true reading (cf. 2Kings 19:19). The "ferries of the desert" are the places where the Jordan could be crossed, the fords of the Jordan (Josh 2:7; Judg 3:28).
2Kings 15:29
Zadok and Abiathar then returned to the city with the ark of God.
John Gill
And David said unto Ittai, go, and pass over,.... It being his resolution to abide with him, he urged him no more to depart, but bid him pass over the brook Kidron before him:
and Ittai the Gittite passed over, and all his men; the six hundred Gittites that were under his command:
and all the little ones that were with him; that belonged to him and his men, and no doubt their wives also.
John Wesley
Little ones - For being so deeply engaged for David, he durst not leave his little ones to Absalom's mercy.
15:2315:23: Եւ ամենայն երկիրն լայր մեծաձայն, եւ ամենայն զօրն անցանէ՛ր ընդ հեղեղատն Կեդրոնի. ա՛նց եւ արքայ ընդ հեղեղատն Կեդրոնի. եւ ամենայն զօրն եւ արքայ երթային ընդ երեսս ճանապարհին անապատի։
23 Ամբողջ երկիրը բարձրաձայն լալիս էր: Ամբողջ զօրքը անցնում էր Կեդրոնի հեղեղատով: Արքան նոյնպէս անցաւ Կեդրոնի հեղեղատով: Ամբողջ զօրքն ու արքան գնում էին անապատ տանող ճանապարհով:
23 Բոլոր երկիրը մեծ ձայնով կու լար ու բոլոր ժողովուրդը կ’անցնէր։ Թագաւորը Կեդրոն հեղեղատէն կ’անցնէր ու բոլոր ժողովուրդը դէպի անապատին ճամբան կ’անցնէին։
Եւ ամենայն երկիրն լայր մեծաձայն, եւ ամենայն զօրն անցանէր [199]ընդ հեղեղատն Կեդրոնի``. անց եւ արքայ ընդ հեղեղատն Կեդրոնի. եւ ամենայն զօրն [200]եւ արքայ երթային`` ընդ երեսս ճանապարհին անապատի:

15:23: Եւ ամենայն երկիրն լայր մեծաձայն, եւ ամենայն զօրն անցանէ՛ր ընդ հեղեղատն Կեդրոնի. ա՛նց եւ արքայ ընդ հեղեղատն Կեդրոնի. եւ ամենայն զօրն եւ արքայ երթային ընդ երեսս ճանապարհին անապատի։
23 Ամբողջ երկիրը բարձրաձայն լալիս էր: Ամբողջ զօրքը անցնում էր Կեդրոնի հեղեղատով: Արքան նոյնպէս անցաւ Կեդրոնի հեղեղատով: Ամբողջ զօրքն ու արքան գնում էին անապատ տանող ճանապարհով:
23 Բոլոր երկիրը մեծ ձայնով կու լար ու բոլոր ժողովուրդը կ’անցնէր։ Թագաւորը Կեդրոն հեղեղատէն կ’անցնէր ու բոլոր ժողովուրդը դէպի անապատին ճամբան կ’անցնէին։
zohrab-1805▾ eastern-1994▾ western am▾
15:2315:23 И плакала вся земля громким голосом. И весь народ переходил, и царь перешел поток Кедрон; и пошел весь народ [и царь] по дороге к пустыне.
15:23 καὶ και and; even πᾶσα πας all; every ἡ ο the γῆ γη earth; land ἔκλαιεν κλαιω weep; cry φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population παρεπορεύοντο παραπορευομαι travel by / around ἐν εν in τῷ ο the χειμάρρῳ χειμαρρους Kedrōn; Kethron καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king διέβη διαβαινω step through; go across τὸν ο the χειμάρρουν χειμαρρους Kedrōn; Kethron καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king παρεπορεύοντο παραπορευομαι travel by / around ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of ὁδοῦ οδος way; journey τὴν ο the ἔρημον ερημος lonesome; wilderness
15:23 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth בֹּוכִים֙ bôḵîm בכה weep קֹ֣ול qˈôl קֹול sound גָּדֹ֔ול gāḏˈôl גָּדֹול great וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people עֹֽבְרִ֑ים ʕˈōvᵊrˈîm עבר pass וְ wᵊ וְ and הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king עֹבֵר֙ ʕōvˌēr עבר pass בְּ bᵊ בְּ in נַ֣חַל nˈaḥal נַחַל wadi קִדְרֹ֔ון qiḏrˈôn קִדְרֹון Kidron וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people עֹבְרִ֔ים ʕōvᵊrˈîm עבר pass עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
15:23. omnesque flebant voce magna et universus populus transiebat rex quoque transgrediebatur torrentem Cedron et cunctus populus incedebat contra viam quae respicit ad desertumAnd they all wept with a loud voice, and all the people passed over: the king also himself went over the brook Cedron, and all the people marched towards the way that looketh to the desert.
23. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
15:23. And they all wept with a great voice, and all the people passed over. The king also passed over the torrent Kidron. And all the people advanced opposite the way which looks out toward the desert.
15:23. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness:

15:23 И плакала вся земля громким голосом. И весь народ переходил, и царь перешел поток Кедрон; и пошел весь народ [и царь] по дороге к пустыне.
15:23
καὶ και and; even
πᾶσα πας all; every
ο the
γῆ γη earth; land
ἔκλαιεν κλαιω weep; cry
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
παρεπορεύοντο παραπορευομαι travel by / around
ἐν εν in
τῷ ο the
χειμάρρῳ χειμαρρους Kedrōn; Kethron
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
διέβη διαβαινω step through; go across
τὸν ο the
χειμάρρουν χειμαρρους Kedrōn; Kethron
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
παρεπορεύοντο παραπορευομαι travel by / around
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
ὁδοῦ οδος way; journey
τὴν ο the
ἔρημον ερημος lonesome; wilderness
15:23
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
בֹּוכִים֙ bôḵîm בכה weep
קֹ֣ול qˈôl קֹול sound
גָּדֹ֔ול gāḏˈôl גָּדֹול great
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
עֹֽבְרִ֑ים ʕˈōvᵊrˈîm עבר pass
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
עֹבֵר֙ ʕōvˌēr עבר pass
בְּ bᵊ בְּ in
נַ֣חַל nˈaḥal נַחַל wadi
קִדְרֹ֔ון qiḏrˈôn קִדְרֹון Kidron
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
עֹבְרִ֔ים ʕōvᵊrˈîm עבר pass
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
15:23. omnesque flebant voce magna et universus populus transiebat rex quoque transgrediebatur torrentem Cedron et cunctus populus incedebat contra viam quae respicit ad desertum
And they all wept with a loud voice, and all the people passed over: the king also himself went over the brook Cedron, and all the people marched towards the way that looketh to the desert.
15:23. And they all wept with a great voice, and all the people passed over. The king also passed over the torrent Kidron. And all the people advanced opposite the way which looks out toward the desert.
15:23. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Вся земля ... весь народ, т. е. все, оставшиеся верными Давиду.
Adam Clarke: Commentary on the Bible - 1831
15:23: The brook Kidron - This was an inconsiderable brook, and only furnished with water in winter, and in the rains. See Joh 18:1.
2 Kings (2 Samuel) 15:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: all the country: Rom 12:15
the brook: The brook Kidron, which is but a few paces broad, runs along the valley of Jehoshaphat, east of Jerusalem, to the south-west corner of the city, and then, turning to the south-east, empties itself into the Dead Sea. Like the Ilissus, it is dry at least nine months in the year, being only furnished with water in the winter, and after heavy rains. its bed is narrow and deep, which indicates that it must formerly have been the channel for waters which have found some other, and probably subterraneous course.
Kidron: Kg1 2:37; Joh 18:1, Cedron
the wilderness: Sa2 16:2; Mat 3:1, Mat 3:3; Luk 1:80
Geneva 1599
And all the country wept with a loud voice, and (o) all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.
(o) That is, the four hundred men.
John Gill
And all the country wept with a loud voice,.... The people that came out of the country villages round about, upon the report of the king's leaving Jerusalem, because of his son's conspiracy against him; these wept when they saw him in the circumstances in which he was, obliged to fly from a rebellious son:
and all the people passed over; the people that were with David passed over Kidron, and so the Cherethites, and Pelethites:
the king also himself passed over the brook Kidron; this explains what place it was they passed over, which is not before mentioned, but is particularly named in the account of the king's passing over it; over which same brook the Messiah, his antitype, passed a little before his sufferings and death; of which brook; see Gill on Jn 18:1. It is often by Josephus (m) called a valley, sometimes a brook, it having little water, except in winter; Mr. Maundrell (n) says, it ran along the bottom of the valley of Jehoshaphat, a brook in the wintertime; but without the least drop of water in it all the time, says he, we were in Jerusalem; and so Reland (o), that in summertime it ceases to be a river, and has the name of a valley; and Le Bruyn says (p), it is at present dried up; it runs along the valley of Jehoshaphat, and is not above three paces broad; it has no other but rain water, which flows from the adjacent hills:
and all the people passed over to the way of the wilderness; which lay between Jerusalem and Jericho.
(m) Antiqu. l. 8. c. 1. sect. 5. & l. 9. c. 7. sect. 3. De Bello Jud. l. 5. c. 2. sect. 3. c. 4. sect. 2. c. 6. sect. 1. (n) Journey from Aleppo, &c. p. 102. (o) Palestin. Illustrat. tom. 1. p. 294, 351. (p) Voyage to the Levant, ch. 48. p. 188.
John Wesley
Kidron - Or, Cedron, which was near Jerusalem. The very same brook that Christ passed over when he entered upon his sufferings, Jn 18:1. Wilderness - Which was between Jerusalem and Jericho.
Robert Jamieson, A. R. Fausset and David Brown
the brook Kidron--a winter torrent that flows through the valley between the city and the eastern side of the Mount of Olives.
15:2415:24: Եւ ահա Սադովկ եւ ամենայն Ղեւտացիք ընդ նմա, բարձի՛ն զտապանակն ուխտին Տեառն ՚ի Բեթարա, եւ կացուցին զտապանակն Աստուծոյ. եւ ել ՚ի Բեթարա մինչեւ կատարեաց ամենայն ժողովուրդն անցանե՛լ ՚ի քաղաքէ անտի[3305]։ [3305] Ոմանք. Եւ կացուցին զտապանակն Տեառն։
24 Սադոկն ու նրա հետ բոլոր ղեւտացիները Տիրոջ ուխտի տապանակը հանեցին Բեթարից: Նրանք կանգնեցրին Աստծու տապանակը եւ այն չտարան Բեթարից, մինչեւ որ ամբողջ ժողովուրդը այդ քաղաքից դուրս չեկաւ:
24 Ահա Սադովկ ալ ու անոր հետ բոլոր Ղեւտացիները Աստուծոյ տապանակը կայնեցուցին, մինչեւ որ բոլոր ժողովուրդը քաղաքէն ելաւ լմնցաւ։ Աբիաթար զոհ կը մատուցանէր*։
Եւ ահա Սադովկ եւ ամենայն Ղեւտացիք ընդ նմա, բարձին զտապանակ ուխտին [201]Տեառն ի Բեթարայ``, եւ կացուցին զտապանակն Աստուծոյ. եւ ել [202]ի Բեթարայ մինչեւ կատարեաց ամենայն ժողովուրդն անցանել ի քաղաքէ անտի:

15:24: Եւ ահա Սադովկ եւ ամենայն Ղեւտացիք ընդ նմա, բարձի՛ն զտապանակն ուխտին Տեառն ՚ի Բեթարա, եւ կացուցին զտապանակն Աստուծոյ. եւ ել ՚ի Բեթարա մինչեւ կատարեաց ամենայն ժողովուրդն անցանե՛լ ՚ի քաղաքէ անտի[3305]։
[3305] Ոմանք. Եւ կացուցին զտապանակն Տեառն։
24 Սադոկն ու նրա հետ բոլոր ղեւտացիները Տիրոջ ուխտի տապանակը հանեցին Բեթարից: Նրանք կանգնեցրին Աստծու տապանակը եւ այն չտարան Բեթարից, մինչեւ որ ամբողջ ժողովուրդը այդ քաղաքից դուրս չեկաւ:
24 Ահա Սադովկ ալ ու անոր հետ բոլոր Ղեւտացիները Աստուծոյ տապանակը կայնեցուցին, մինչեւ որ բոլոր ժողովուրդը քաղաքէն ելաւ լմնցաւ։ Աբիաթար զոհ կը մատուցանէր*։
zohrab-1805▾ eastern-1994▾ western am▾
15:2415:24 Вот и Садок [священник], и все левиты с ним несли ковчег завета Божия из Вефары и поставили ковчег Божий; Авиафар же стоял на возвышении, доколе весь народ не вышел из города.
15:24 καὶ και and; even ἰδοὺ οραω view; see καί και and; even γε γε in fact Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even πάντες πας all; every οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis μετ᾿ μετα with; amid αὐτοῦ αυτος he; him αἴροντες αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master ἀπὸ απο from; away Βαιθαρ βαιθαρ and; even ἔστησαν ιστημι stand; establish τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ἀνέβη αναβαινω step up; ascend Αβιαθαρ αβιαθαρ Abiathar; Aviathar ἕως εως till; until ἐπαύσατο παυω stop πᾶς πας all; every ὁ ο the λαὸς λαος populace; population παρελθεῖν παρερχομαι pass; transgress ἐκ εκ from; out of τῆς ο the πόλεως πολις city
15:24 וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold גַם־ ḡam- גַּם even צָדֹ֜וק ṣāḏˈôq צָדֹוק Zadok וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the לְוִיִּ֣ם lᵊwiyyˈim לֵוִי Levite אִתֹּ֗ו ʔittˈô אֵת together with נֹֽשְׂאִים֙ nˈōśᵊʔîm נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] אֲרֹון֙ ʔᵃrôn אֲרֹון ark בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּצִּ֨קוּ֙ yyaṣṣˈiqû יצק pour אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּ֖עַל yyˌaʕal עלה ascend אֶבְיָתָ֑ר ʔevyāṯˈār אֶבְיָתָר Abiathar עַד־ ʕaḏ- עַד unto תֹּ֥ם tˌōm תמם be complete כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people לַ la לְ to עֲבֹ֥ור ʕᵃvˌôr עבר pass מִן־ min- מִן from הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
15:24. venit autem et Sadoc et universi Levitae cum eo portantes arcam foederis Dei et deposuerunt arcam Dei et ascendit Abiathar donec expletus est omnis populus qui egressus fuerat de civitateAnd Sadoc the priest also came, and all the Levites with him carrying the ark of the covenant of God, and they set down the ark of God: and Abiathar went up, till all the people that was come out of the city had done passing.
24. And, lo, Zadok also , and all the Levites with him, bearing the ark of the covenant of God; and they set down the ark of God, and Abiathar went up, until all the people had done passing out of the city.
15:24. Now Zadok the priest also went, and all the Levites went with him, carrying the ark of the covenant of God. And they set down the ark of God. And Abiathar went up, until all the people who had departed from the city had gone by.
15:24. And lo Zadok also, and all the Levites [were] with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.
And lo Zadok also, and all the Levites [were] with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city:

15:24 Вот и Садок [священник], и все левиты с ним несли ковчег завета Божия из Вефары и поставили ковчег Божий; Авиафар же стоял на возвышении, доколе весь народ не вышел из города.
15:24
καὶ και and; even
ἰδοὺ οραω view; see
καί και and; even
γε γε in fact
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
πάντες πας all; every
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
αἴροντες αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
ἀπὸ απο from; away
Βαιθαρ βαιθαρ and; even
ἔστησαν ιστημι stand; establish
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
ἕως εως till; until
ἐπαύσατο παυω stop
πᾶς πας all; every
ο the
λαὸς λαος populace; population
παρελθεῖν παρερχομαι pass; transgress
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
15:24
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
גַם־ ḡam- גַּם even
צָדֹ֜וק ṣāḏˈôq צָדֹוק Zadok
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
לְוִיִּ֣ם lᵊwiyyˈim לֵוִי Levite
אִתֹּ֗ו ʔittˈô אֵת together with
נֹֽשְׂאִים֙ nˈōśᵊʔîm נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יַּצִּ֨קוּ֙ yyaṣṣˈiqû יצק pour
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יַּ֖עַל yyˌaʕal עלה ascend
אֶבְיָתָ֑ר ʔevyāṯˈār אֶבְיָתָר Abiathar
עַד־ ʕaḏ- עַד unto
תֹּ֥ם tˌōm תמם be complete
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
לַ la לְ to
עֲבֹ֥ור ʕᵃvˌôr עבר pass
מִן־ min- מִן from
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
15:24. venit autem et Sadoc et universi Levitae cum eo portantes arcam foederis Dei et deposuerunt arcam Dei et ascendit Abiathar donec expletus est omnis populus qui egressus fuerat de civitate
And Sadoc the priest also came, and all the Levites with him carrying the ark of the covenant of God, and they set down the ark of God: and Abiathar went up, till all the people that was come out of the city had done passing.
15:24. Now Zadok the priest also went, and all the Levites went with him, carrying the ark of the covenant of God. And they set down the ark of God. And Abiathar went up, until all the people who had departed from the city had gone by.
15:24. And lo Zadok also, and all the Levites [were] with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706

V. The common people's sympathy with David in his affliction. When he and his attendants passed over the brook Kidron (the very same brook that Christ passed over when he entered upon his sufferings, John xviii. 1), towards the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice, v. 23. Cause enough there was for weeping, 1. To see a prince thus reduced, one that had lived so great forced from his palace and in fear of his life, with a small retinue seeking shelter in a desert, to see the city of David, which he himself won, built, and fortified, made an unsafe abode for David himself. It would move the compassion even of strangers to see a man fallen thus low from such a height, and this by the wickedness of his own son; a piteous case it was. Parents that are abused and ruined by their own children merit the tender sympathy of their friends as much as any of the sons or daughters of affliction. Especially, 2. To see their own prince thus wronged, who had been so great a blessing to their land, and had not done any thing to forfeit the affections of his people; to see him in this distress, and themselves unable to help him, might well draw floods of tears from their eyes.

24 And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city. 25 And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation: 26 But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him. 27 The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar. 28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me. 29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there. 30 And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.
Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people's affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, v. 24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest.
II. David's dismission of them back into the city, v. 25, 26. Abiathar was high priest (1 Kings ii. 35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, v. 24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: "By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm." David's heart, like Eli's trembles for the ark of God. Note, It argues a good principle to be more concerned for the church's prosperity than for our own, to prefer Jerusalem before our chief joy (Ps. cxxxvii. 6), the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard. 2. He is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him if he may but once more be brought back to see it and his habitation. This will be more his joy than to be brought back to his own palace and throne again. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa. xxxviii. 22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (v. 25), and hopes for it from the favour of God, which he looks upon to be the fountain of all good: "If God favour me so far, I shall be settled again as formerly." But he provides for the worst: "If he deny me this favour--if he thus say, I have no delight in thee--I know I deserve the continuance of his displeasure; his holy will be done." See him here patiently awaiting the event: "Behold, here am I, as a servant expecting orders;" and see him willing to commit himself to God concerning it: "Let him do to me as seemeth good to him. I have nothing to object. All is well that God does." Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, "He can do what he will," subscribing to his power (Job ix. 12), or, "He has a right to do what he will," subscribing to his sovereignty (Job xxxiii. 13), or, "He will do what he will," subscribing to his unchangeableness (Job xxiii. 13, 15), but, "Let him to what he will," subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God's hand in all events; and, that we may not be afraid of what shall be, let us see all events in God's hand.
III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (v. 27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Eccl. ii. 14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy's motions and resolutions." One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him--their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (v. 28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other.
IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, v. 30.
1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Ps. xcv. 10) and even broken with their whorish heart, Ezek. vi. 9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, Lam. iii. 19. His sin was ever before him (Ps. li. 3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Ps. xxxviii. 4.
2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, 2 Chron. xxxii. 26. To prevent suffering with sinners, let us sorrow with them.
Adam Clarke: Commentary on the Bible - 1831
15:24: Bearing the ark - The priests knew that God had given the kingdom to David; they had no evidence that he had deposed him: they therefore chose to accompany him, and take the ark, the object of their charge, with them.
2 Kings (2 Samuel) 15:25
Albert Barnes: Notes on the Bible - 1834
15:24: Abiathar went up - i. e., continued to ascend the Mount of Olives. Abiathar was high priest Kg1 2:35. Perhaps Zadok is addressed by David Sa2 15:25 as the chief of those who were actually bearing the ark.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: Zadok: Sa2 15:27, Sa2 15:35, Sa2 8:17, Sa2 20:25; Kg1 1:8, Kg1 2:35, Kg1 4:2-4; Ch1 6:8-12; Eze 48:11
bearing: Sa2 6:13; Num 4:15, Num 7:9; Jos 3:3, Jos 3:6, Jos 3:15-17, Jos 4:16-18, Jos 6:4, Jos 6:6; Sa1 4:3-5, Sa1 4:11; Ch1 15:2
Geneva 1599
And lo Zadok also, and all the Levites [were] with him, (p) bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went (q) up, until all the people had done passing out of the city.
(p) Which was the charge, of the Kohathites, (Num 4:4).
(q) To stand by the ark.
John Gill
And, lo, Zadok also,.... The priest, as he is called, 2Kings 15:27,
and all the Levites were with him: with Zadok, or with David, and indeed with both; but the former is rather meant here, being the immediate antecedent:
bearing the ark of the covenant of God: these were the Kohathite Levites, whose business it was to bear the ark when carried from place to place, Num 3:31; called the ark of the covenant, because the law which was the covenant between God and the people, was put into it:
and they set down the ark of God: from off their shoulders, on which they carried it:
and Abiathar went up; who was the high priest, and whose business it was to attend the ark, and inquire before it, as occasion required; he went up very probably to the mount of Olives, later mentioned, 2Kings 15:30,
until all the people had done passing out of the city; for from the top of that mountain he could see the city of Jerusalem, and the people as they passed out of it, and observe when they were all come out, or however ceased coming, and so knew when it was a proper time to march forward.
John Wesley
Went up - From the ark to the city, which was on higher ground, that so he being high - priest, might use his authority with the people, to persuade them to do their duty; and there he staid until all those whom he could persuade were gone forth.
Robert Jamieson, A. R. Fausset and David Brown
Zadok also, and all the Levites . . ., bearing the ark--Knowing the strong religious feelings of the aged king, they brought it to accompany him in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it--not only that they might not be exposed to the perils of uncertain wandering, for he seems to place more confidence in the symbol of the divine presence than in God Himself--but that, by remaining in Jerusalem, they might render him greater service by watching the enemy's movements.
15:2515:25: Եւ ասէ արքայ ցՍադովկ. Դարձո՛ զտապանակդ Աստուծոյ ՚ի քաղաք, եւ նստցի՛ ՚ի տեղւոջ իւրում. եթէ գտից շնորհս առաջի Տեառն՝ դարձուսցէ՛ զիս, եւ ցուցցէ՛ ինձ զդա՝ եւ զվայելչութիւն դորա[3306]. [3306] Ոմանք. Եթէ գտցի շնորհս առ՛՛։
25 Արքան ասաց Սադոկին. «Աստծու տապանակը յե՛տ տար քաղաք եւ դի՛ր իր տեղը: Եթէ Աստծու առաջ շնորհ գտնեմ, նա ինձ յետ կը դարձնի եւ ինձ տեսնել կը տայ այն եւ նրա վայելչութիւնը:
25 Թագաւորը Սադովկին ըսաւ. «Աստուծոյ տապանակը քաղաքը դարձո՛ւր. եթէ Տէրոջը առջեւ շնորհք գտնեմ, այն ատեն զիս ետ պիտի դարձնէ, զանիկա ու անոր բնակարանը ինծի պիտի ցուցնէ,
Եւ ասէ արքայ ցՍադովկ. Դարձո զտապանակդ Աստուծոյ ի քաղաք, եւ նստցի ի տեղւոջ իւրում. եթէ գտից շնորհս առաջի Տեառն` դարձուսցէ զիս, եւ ցուցցէ ինձ զդա եւ զվայելչութիւն դորա:

15:25: Եւ ասէ արքայ ցՍադովկ. Դարձո՛ զտապանակդ Աստուծոյ ՚ի քաղաք, եւ նստցի՛ ՚ի տեղւոջ իւրում. եթէ գտից շնորհս առաջի Տեառն՝ դարձուսցէ՛ զիս, եւ ցուցցէ՛ ինձ զդա՝ եւ զվայելչութիւն դորա[3306].
[3306] Ոմանք. Եթէ գտցի շնորհս առ՛՛։
25 Արքան ասաց Սադոկին. «Աստծու տապանակը յե՛տ տար քաղաք եւ դի՛ր իր տեղը: Եթէ Աստծու առաջ շնորհ գտնեմ, նա ինձ յետ կը դարձնի եւ ինձ տեսնել կը տայ այն եւ նրա վայելչութիւնը:
25 Թագաւորը Սադովկին ըսաւ. «Աստուծոյ տապանակը քաղաքը դարձո՛ւր. եթէ Տէրոջը առջեւ շնորհք գտնեմ, այն ատեն զիս ետ պիտի դարձնէ, զանիկա ու անոր բնակարանը ինծի պիտի ցուցնէ,
zohrab-1805▾ eastern-1994▾ western am▾
15:2515:25 И сказал царь Садоку: возврати ковчег Божий в город [и пусть он стоит на своем месте]. Если я обрету милость пред очами Господа, то Он возвратит меня и даст мне видеть его и жилище его.
15:25 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Σαδωκ σαδωκ Sadōk; Sathok ἀπόστρεψον αποστρεφω turn away; alienate τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God εἰς εις into; for τὴν ο the πόλιν πολις city ἐὰν εαν and if; unless εὕρω ευρισκω find χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return με με me καὶ και and; even δείξει δεικνυω show μοι μοι me αὐτὴν αυτος he; him καὶ και and; even τὴν ο the εὐπρέπειαν ευπρεπεια beauty αὐτῆς αυτος he; him
15:25 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to צָדֹ֔וק ṣāḏˈôq צָדֹוק Zadok הָשֵׁ֛ב hāšˈēv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) הָ hā הַ the עִ֑יר ʕˈîr עִיר town אִם־ ʔim- אִם if אֶמְצָ֥א ʔemṣˌā מצא find חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וֶ we וְ and הֱשִׁבַ֕נִי hᵉšivˈanî שׁוב return וְ wᵊ וְ and הִרְאַ֥נִי hirʔˌanî ראה see אֹתֹ֖ו ʔōṯˌô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נָוֵֽהוּ׃ nāwˈēhû נָוֶה pasture
15:25. et dixit rex ad Sadoc reporta arcam Dei in urbem si invenero gratiam in oculis Domini reducet me et ostendet mihi eam et tabernaculum suumAnd the king said to Sadoc: Carry back the ark of God into the city: if I shall find grace in the sight of the Lord, he will bring me again, and he will shew me it, and his tabernacle.
25. And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:
15:25. And the king said to Zadok: “Carry back the ark of God into the city. If I shall find grace in the sight of the Lord, he will lead me back. And he will show it to me in his tabernacle.
15:25. And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me [both] it, and his habitation:
And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me [both] it, and his habitation:

15:25 И сказал царь Садоку: возврати ковчег Божий в город [и пусть он стоит на своем месте]. Если я обрету милость пред очами Господа, то Он возвратит меня и даст мне видеть его и жилище его.
15:25
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
τῷ ο the
Σαδωκ σαδωκ Sadōk; Sathok
ἀπόστρεψον αποστρεφω turn away; alienate
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ἐὰν εαν and if; unless
εὕρω ευρισκω find
χάριν χαρις grace; regards
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
κυρίου κυριος lord; master
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
με με me
καὶ και and; even
δείξει δεικνυω show
μοι μοι me
αὐτὴν αυτος he; him
καὶ και and; even
τὴν ο the
εὐπρέπειαν ευπρεπεια beauty
αὐτῆς αυτος he; him
15:25
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
לְ lᵊ לְ to
צָדֹ֔וק ṣāḏˈôq צָדֹוק Zadok
הָשֵׁ֛ב hāšˈēv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הָ הַ the
עִ֑יר ʕˈîr עִיר town
אִם־ ʔim- אִם if
אֶמְצָ֥א ʔemṣˌā מצא find
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וֶ we וְ and
הֱשִׁבַ֕נִי hᵉšivˈanî שׁוב return
וְ wᵊ וְ and
הִרְאַ֥נִי hirʔˌanî ראה see
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נָוֵֽהוּ׃ nāwˈēhû נָוֶה pasture
15:25. et dixit rex ad Sadoc reporta arcam Dei in urbem si invenero gratiam in oculis Domini reducet me et ostendet mihi eam et tabernaculum suum
And the king said to Sadoc: Carry back the ark of God into the city: if I shall find grace in the sight of the Lord, he will bring me again, and he will shew me it, and his tabernacle.
15:25. And the king said to Zadok: “Carry back the ark of God into the city. If I shall find grace in the sight of the Lord, he will lead me back. And he will show it to me in his tabernacle.
15:25. And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me [both] it, and his habitation:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:25: Carry back the ark - David shows here great confidence in God, and great humility. The ark was too precious to be exposed to the dangers of his migrations; he knew that God would restore him if he delighted in him, and he was not willing to carry off from the city of God that without which the public worship could not be carried on. He felt, therefore, more for this public worship and the honor of God, than he did for his own personal safety.
2 Kings (2 Samuel) 15:27
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: Carry back: Sa2 12:10, Sa2 12:11; Sa1 4:3-11; Jer 7:4
he will bring: Psa 26:8, Psa 27:4, Psa 27:5, Psa 42:1, Psa 42:2, Psa 43:3, Psa 43:4, Psa 63:1, Psa 63:2, Psa 84:1-3, Psa 84:10, Psa 122:1, Psa 122:9; Isa 38:22
habitation: Sa2 6:17, Sa2 7:2
John Gill
And the king said unto Zadok, carry back the ark of God into the city,.... The reason of which is not easy to account for, since being carried back it would fall into the hands of the conspirators; and now the priests were with it to take care of it, and there might be occasion to inquire at it before the Lord; but David thought it being a sacred thing would not be violated by Absalom and his men, and that it would be safest in its own habitation or tabernacle, which David had built for it; for, that the reason of it should be, what Procopius Gazaeus suggests, cannot be given into, that he could not bear to carry about him the law, which accused of adulteries and murders:
if I shall find favour in the eyes of the Lord: if he will appear for me, be on my side, and deliver me from those who have risen up against me:
he will bring me again: to Jerusalem, and to his palace there:
and show me both it and his habitation; the ark, and the tabernacle he had erected for it, 2Kings 6:17.
John Wesley
Carry back - Out of care and reverence to the ark, which though it might be carried our to a certain place; yet he might justly think unfit to carry it from place to place he knew not whither, and out of respect to the priests, whom, by this means, he thought he should expose to the rage of Absalom, as he had before exposed them to Saul's fury. Habitation - That is, the tabernacle which David had lately built for it, 2Kings 6:17, in which the ark, and God, by means hereof, ordinarily dwelt.
15:2615:26: ապա թէ ա՛յսպէս ասասցէ ցիս թէ չե՛մ հաճեալ ընդ քեզ, ահաւասիկ կա՛մ, արասցէ ինձ որպէս հաճո՛յ իցէ առաջի աչաց նորա[3307]։ [3307] Ոմանք. Ապա թէ այնպէս ասասցէ ցիս եթէ չեմ... որպէս եւ հաճոյ։
26 Բայց եթէ ասի, թէ՝ “Դու ինձ հաճելի չես”, թող ինձ անի այն, ինչ նրա աչքին հաճելի է»: Արքան ասաց Սադոկ քահանային.
26 Բայց եթէ ինծի այսպէս ըսէ՝ ‘քեզի չեմ հաւնիր’, ահա ես կայներ եմ. իր աչքին հաճոյ երեւցածին պէս թող ընէ ինծի»։
ապա թէ այսպէս ասասցէ ցիս թէ` չեմ հաճեալ ընդ քեզ, ահաւասիկ կամ, արասցէ ինձ որպէս հաճոյ իցէ առաջի աչաց նորա:

15:26: ապա թէ ա՛յսպէս ասասցէ ցիս թէ չե՛մ հաճեալ ընդ քեզ, ահաւասիկ կա՛մ, արասցէ ինձ որպէս հաճո՛յ իցէ առաջի աչաց նորա[3307]։
[3307] Ոմանք. Ապա թէ այնպէս ասասցէ ցիս եթէ չեմ... որպէս եւ հաճոյ։
26 Բայց եթէ ասի, թէ՝ “Դու ինձ հաճելի չես”, թող ինձ անի այն, ինչ նրա աչքին հաճելի է»: Արքան ասաց Սադոկ քահանային.
26 Բայց եթէ ինծի այսպէս ըսէ՝ ‘քեզի չեմ հաւնիր’, ահա ես կայներ եմ. իր աչքին հաճոյ երեւցածին պէս թող ընէ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2615:26 А если Он скажет так: >, то вот я; пусть творит со мною, что Ему благоугодно.
15:26 καὶ και and; even ἐὰν εαν and if; unless εἴπῃ επω say; speak οὕτως ουτως so; this way οὐκ ου not ἠθέληκα θελω determine; will ἐν εν in σοί σοι you ἰδοὺ οραω view; see ἐγώ εγω I εἰμι ειμι be ποιείτω ποιεω do; make μοι μοι me κατὰ κατα down; by τὸ ο the ἀγαθὸν αγαθος good ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him
15:26 וְ wᵊ וְ and אִם֙ ʔˌim אִם if כֹּ֣ה kˈō כֹּה thus יֹאמַ֔ר yōmˈar אמר say לֹ֥א lˌō לֹא not חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire בָּ֑ךְ bˈāḵ בְּ in הִנְנִ֕י hinnˈî הִנֵּה behold יַֽעֲשֶׂה־ yˈaʕᵃśeh- עשׂה make לִּ֕י llˈî לְ to כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] טֹ֖וב ṭˌôv טוב be good בְּ bᵊ בְּ in עֵינָֽיו׃ ס ʕênˈāʸw . s עַיִן eye
15:26. si autem dixerit non places praesto sum faciat quod bonum est coram seBut if he shall say to me: Thou pleasest me not: I am ready, let him do that which is good before him.
26. but if he say thus, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.
15:26. But if he will say to me, ‘You are not pleasing,’ I am ready. Let him do whatever is good in his own sight.”
15:26. But if he thus say, I have no delight in thee; behold, [here am] I, let him do to me as seemeth good unto him.
But if he thus say, I have no delight in thee; behold, [here am] I, let him do to me as seemeth good unto him:

15:26 А если Он скажет так: <<нет Моего благоволения к тебе>>, то вот я; пусть творит со мною, что Ему благоугодно.
15:26
καὶ και and; even
ἐὰν εαν and if; unless
εἴπῃ επω say; speak
οὕτως ουτως so; this way
οὐκ ου not
ἠθέληκα θελω determine; will
ἐν εν in
σοί σοι you
ἰδοὺ οραω view; see
ἐγώ εγω I
εἰμι ειμι be
ποιείτω ποιεω do; make
μοι μοι me
κατὰ κατα down; by
τὸ ο the
ἀγαθὸν αγαθος good
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
15:26
וְ wᵊ וְ and
אִם֙ ʔˌim אִם if
כֹּ֣ה kˈō כֹּה thus
יֹאמַ֔ר yōmˈar אמר say
לֹ֥א lˌō לֹא not
חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire
בָּ֑ךְ bˈāḵ בְּ in
הִנְנִ֕י hinnˈî הִנֵּה behold
יַֽעֲשֶׂה־ yˈaʕᵃśeh- עשׂה make
לִּ֕י llˈî לְ to
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
טֹ֖וב ṭˌôv טוב be good
בְּ bᵊ בְּ in
עֵינָֽיו׃ ס ʕênˈāʸw . s עַיִן eye
15:26. si autem dixerit non places praesto sum faciat quod bonum est coram se
But if he shall say to me: Thou pleasest me not: I am ready, let him do that which is good before him.
15:26. But if he will say to me, ‘You are not pleasing,’ I am ready. Let him do whatever is good in his own sight.”
15:26. But if he thus say, I have no delight in thee; behold, [here am] I, let him do to me as seemeth good unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: I have not, Sa2 22:20; Num 14:8; Kg1 10:9; Ch2 9:8; Isa 42:1, Isa 62:4; Jer 22:28, Jer 32:41; Mat 1:10
let: Jdg 10:15; Sa1 3:18; Job 1:20, Job 1:21; Psa 39:9
Geneva 1599
But if he thus say, I have no delight in thee; behold, (r) [here am] I, let him do to me as seemeth good unto him.
(r) The faithful in all their afflictions show themselves obedient to God's will.
John Gill
But if he thus say, I have no delight in thee,.... As a king, or in his temporal prosperity, though he might and had delight in him as a chosen vessel of salvation, as a saint and child of God, and in his spiritual and everlasting welfare:
behold, here am I; his humble servant, ready to be, and do and suffer whatever is his pleasure:
let him do to me as seemeth good unto him; strip me of all the ensigns of royalty, dispossess me of my crown and kingdom, and dispose of me as seems good in his sight; who is a sovereign Being, and has a right to do with his creatures what he pleases.
John Wesley
Let him do - That we may not complain of what is, let us see God's hand in all events. And that we may not be afraid of what shall be, let us see all events in God's hand.
15:2715:27: Եւ ասէ արքայ ցՍադովկ քահանայ. Տեսէ՛ք. զի դու դառնաս խաղաղութեամբ ՚ի քաղաք, եւ Աքիմաաս որդի քո, եւ Յովնաթան որդի Աբիաթարայ՝ երկոքին որդիք ձեր ընդ ձեզ.
27 «Այնպէս արէք, որ դու խաղաղութեամբ քաղաք վերադառնաս, եւ քո որդի Աքիմաասն ու Աբիաթարի որդի Յովնաթանը՝ ձեր երկու որդիները, ձեզ հետ լինեն:
27 Թագաւորը Սադովկ քահանային ըսաւ. «Դուն տեսանող չե՞ս. խաղաղութեամբ քաղաքը դարձիր ու քու որդիդ Աքիմաաս ու Աբիաթարի որդին Յովնաթան, ձեր երկու որդիները, ձեզի հետ։
Եւ ասէ արքայ ցՍադովկ քահանայ. [203]Տեսէք, զի դու դառնաս`` խաղաղութեամբ ի քաղաք, եւ Աքիմաաս որդի քո եւ Յովնաթան որդի Աբիաթարայ` երկոքին որդիք ձեր ընդ ձեզ:

15:27: Եւ ասէ արքայ ցՍադովկ քահանայ. Տեսէ՛ք. զի դու դառնաս խաղաղութեամբ ՚ի քաղաք, եւ Աքիմաաս որդի քո, եւ Յովնաթան որդի Աբիաթարայ՝ երկոքին որդիք ձեր ընդ ձեզ.
27 «Այնպէս արէք, որ դու խաղաղութեամբ քաղաք վերադառնաս, եւ քո որդի Աքիմաասն ու Աբիաթարի որդի Յովնաթանը՝ ձեր երկու որդիները, ձեզ հետ լինեն:
27 Թագաւորը Սադովկ քահանային ըսաւ. «Դուն տեսանող չե՞ս. խաղաղութեամբ քաղաքը դարձիր ու քու որդիդ Աքիմաաս ու Աբիաթարի որդին Յովնաթան, ձեր երկու որդիները, ձեզի հետ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2715:27 И сказал царь Садоку священнику: видишь ли,~--- возвратись в город с миром, и Ахимаас, сын твой, и Ионафан, сын Авиафара, оба сына ваши с вами;
15:27 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Σαδωκ σαδωκ Sadōk; Sathok τῷ ο the ἱερεῖ ιερευς priest ἴδετε οραω view; see σὺ συ you ἐπιστρέφεις επιστρεφω turn around; return εἰς εις into; for τὴν ο the πόλιν πολις city ἐν εν in εἰρήνῃ ειρηνη peace καὶ και and; even Αχιμαας αχιμαας the υἱός υιος son σου σου of you; your καὶ και and; even Ιωναθαν ιωναθαν the υἱὸς υιος son Αβιαθαρ αβιαθαρ Abiathar; Aviathar οἱ ο the δύο δυο two υἱοὶ υιος son ὑμῶν υμων your μεθ᾿ μετα with; amid ὑμῶν υμων your
15:27 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest הֲ hᵃ הֲ [interrogative] רֹואֶ֣ה rôʔˈeh רֹאֶה seer אַתָּ֔ה ʔattˈā אַתָּה you שֻׁ֥בָה šˌuvā שׁוב return הָ hā הַ the עִ֖יר ʕˌîr עִיר town בְּ bᵊ בְּ in שָׁלֹ֑ום šālˈôm שָׁלֹום peace וַ wa וְ and אֲחִימַ֨עַץ ʔᵃḥîmˌaʕaṣ אֲחִימַעַץ Ahimaaz בִּנְךָ֜ binᵊḵˈā בֵּן son וִ wi וְ and יהֹונָתָ֧ן yhônāṯˈān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son אֶבְיָתָ֛ר ʔevyāṯˈār אֶבְיָתָר Abiathar שְׁנֵ֥י šᵊnˌê שְׁנַיִם two בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son אִתְּכֶֽם׃ ʔittᵊḵˈem אֵת together with
15:27. et dixit rex ad Sadoc sacerdotem o videns revertere in civitatem in pace et Achimaas filius tuus et Ionathan filius Abiathar duo filii vestri sint vobiscumAnd the king said to Sadoc the priest: O seer, return into the city in peace: and let Achimaas thy son, and Jonathan the son of Abiathar, your two sons, be with you.
27. The king said also unto Zadok the priest, Art thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.
15:27. And the king said to Zadok the priest: “O seer, return into the city in peace. And let your son Ahimaaz, and Jonathan, the son of Abiathar, your two sons, be with you.
15:27. The king said also unto Zadok the priest, [Art not] thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.
The king said also unto Zadok the priest, [Art not] thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar:

15:27 И сказал царь Садоку священнику: видишь ли,~--- возвратись в город с миром, и Ахимаас, сын твой, и Ионафан, сын Авиафара, оба сына ваши с вами;
15:27
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
τῷ ο the
Σαδωκ σαδωκ Sadōk; Sathok
τῷ ο the
ἱερεῖ ιερευς priest
ἴδετε οραω view; see
σὺ συ you
ἐπιστρέφεις επιστρεφω turn around; return
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ἐν εν in
εἰρήνῃ ειρηνη peace
καὶ και and; even
Αχιμαας αχιμαας the
υἱός υιος son
σου σου of you; your
καὶ και and; even
Ιωναθαν ιωναθαν the
υἱὸς υιος son
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
οἱ ο the
δύο δυο two
υἱοὶ υιος son
ὑμῶν υμων your
μεθ᾿ μετα with; amid
ὑμῶν υμων your
15:27
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
הֲ hᵃ הֲ [interrogative]
רֹואֶ֣ה rôʔˈeh רֹאֶה seer
אַתָּ֔ה ʔattˈā אַתָּה you
שֻׁ֥בָה šˌuvā שׁוב return
הָ הַ the
עִ֖יר ʕˌîr עִיר town
בְּ bᵊ בְּ in
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וַ wa וְ and
אֲחִימַ֨עַץ ʔᵃḥîmˌaʕaṣ אֲחִימַעַץ Ahimaaz
בִּנְךָ֜ binᵊḵˈā בֵּן son
וִ wi וְ and
יהֹונָתָ֧ן yhônāṯˈān יְהֹונָתָן Jehonathan
בֶּן־ ben- בֵּן son
אֶבְיָתָ֛ר ʔevyāṯˈār אֶבְיָתָר Abiathar
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son
אִתְּכֶֽם׃ ʔittᵊḵˈem אֵת together with
15:27. et dixit rex ad Sadoc sacerdotem o videns revertere in civitatem in pace et Achimaas filius tuus et Ionathan filius Abiathar duo filii vestri sint vobiscum
And the king said to Sadoc the priest: O seer, return into the city in peace: and let Achimaas thy son, and Jonathan the son of Abiathar, your two sons, be with you.
15:27. And the king said to Zadok the priest: “O seer, return into the city in peace. And let your son Ahimaaz, and Jonathan, the son of Abiathar, your two sons, be with you.
15:27. The king said also unto Zadok the priest, [Art not] thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:27: Art not thou a seer? return into the city in peace - That is, As thou art the only organ of the public worship, that worship cannot be carried on without thee; and as thou art the priest of God, thou hast no cause to fear for thy personal safety: the nation has not abandoned their God, though they have abandoned their king. It appears also, that he wished these priests, by means of their sons, Ahimaaz the son of Zadok, and Jonathan the son of Abiathar, to send him frequent intelligence of the motions and operations of the enemy.
2 Kings (2 Samuel) 15:30
Albert Barnes: Notes on the Bible - 1834
15:27: Art not those a seer? - If the text be correct, the sense would be, "Art thou not a seer? therefore go back to the city, and observe, and certify me of what thou seest" Sa2 15:28. Others, by a slight alteration of the original text, read "Art not thou a chief" (priest), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: a seer: Sa2 24:11; Sa1 9:9; Ch1 25:5
return: Sa2 15:34, Sa2 15:36, Sa2 17:17
John Gill
And the king said unto Zadok the priest, art not thou a seer?.... A prophet, as well as a priest; see 1Kings 9:9; or a seeing, knowing, man; one that can penetrate into men and things, and so might be of more service to David at Jerusalem than with him: wherefore he said to him:
return into the city in peace; to the city of Jerusalem with peace, quietness, and satisfaction of mind; where he doubted not, at least hoped and wished, he would be in safety and prosperity, being one of the Lord's priests:
and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar; the one was of the line of Eleazar, and the other of the line of Ithamar.
John Wesley
A seer - A seeing, discerning, or observing man: for so the Hebrew verb raah is often used. And this suits well with David's mind: Thou art a wise man, and therefore fit to manage this great business, which requires prudence and secrecy.
15:2815:28: եւ ահա ես բանակիցիմ յՌաբովթ անապատին, մինչեւ եկեսցէ զրո՛յց ՚ի ձէնջ՝ պատմե՛լ ինձ[3308]։ [3308] Ոմանք. Եւ ահա ես բնակիցիմ։
28 Ես բանակատեղի եմ դնելու Ռաբոթ անապատում եւ կը մնամ, մինչեւ որ ձեզանից լուր ստանամ»:
28 Ահա ես անապատին դաշտերուն մէջ պիտի սպասեմ, մինչեւ որ ձեզմէ լուր մը առնեմ»։
Եւ ահա ես բանակիցիմ [204]յՌաբովթ անապատին, մինչեւ եկեսցէ զրոյց ի ձէնջ պատմել ինձ:

15:28: եւ ահա ես բանակիցիմ յՌաբովթ անապատին, մինչեւ եկեսցէ զրո՛յց ՚ի ձէնջ՝ պատմե՛լ ինձ[3308]։
[3308] Ոմանք. Եւ ահա ես բնակիցիմ։
28 Ես բանակատեղի եմ դնելու Ռաբոթ անապատում եւ կը մնամ, մինչեւ որ ձեզանից լուր ստանամ»:
28 Ահա ես անապատին դաշտերուն մէջ պիտի սպասեմ, մինչեւ որ ձեզմէ լուր մը առնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2815:28 видите ли, я помедлю на равнине в пустыне, доколе не придет известие от вас ко мне.
15:28 ἴδετε οραω view; see ἐγώ εγω I εἰμι ειμι be στρατεύομαι στρατευω campaign; soldier ἐν εν in Αραβωθ αραβωθ the ἐρήμου ερημος lonesome; wilderness ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go ῥῆμα ρημα statement; phrase παρ᾿ παρα from; by ὑμῶν υμων your τοῦ ο the ἀπαγγεῖλαί απαγγελλω report μοι μοι me
15:28 רְאוּ֙ rᵊʔˌû ראה see אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מִתְמַהְמֵ֔הַּ miṯmahmˈēₐh מָהַהּ tarry בְּב *bᵊ בְּ in עַֽרְבֹ֖ותעברות *ʕˈarᵊvˌôṯ עֲרָבָה desert הַ ha הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert עַ֣ד ʕˈaḏ עַד unto בֹּ֥וא bˌô בוא come דָבָ֛ר ḏāvˈār דָּבָר word מֵ mē מִן from עִמָּכֶ֖ם ʕimmāḵˌem עִם with לְ lᵊ לְ to הַגִּ֥יד haggˌîḏ נגד report לִֽי׃ lˈî לְ to
15:28. ecce ego abscondar in campestribus deserti donec veniat sermo a vobis indicans mihiBehold I will lie hid in the plains of the wilderness, till there come word from you to certify me.
28. See, I will tarry at the fords of the wilderness, until there come word from you to certify me.
15:28. Behold, I will hide in the plains of the desert, until word from you may arrive to inform me.”
15:28. See, I will tarry in the plain of the wilderness, until there come word from you to certify me.
See, I will tarry in the plain of the wilderness, until there come word from you to certify me:

15:28 видите ли, я помедлю на равнине в пустыне, доколе не придет известие от вас ко мне.
15:28
ἴδετε οραω view; see
ἐγώ εγω I
εἰμι ειμι be
στρατεύομαι στρατευω campaign; soldier
ἐν εν in
Αραβωθ αραβωθ the
ἐρήμου ερημος lonesome; wilderness
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
ῥῆμα ρημα statement; phrase
παρ᾿ παρα from; by
ὑμῶν υμων your
τοῦ ο the
ἀπαγγεῖλαί απαγγελλω report
μοι μοι me
15:28
רְאוּ֙ rᵊʔˌû ראה see
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
מִתְמַהְמֵ֔הַּ miṯmahmˈēₐh מָהַהּ tarry
בְּב
*bᵊ בְּ in
עַֽרְבֹ֖ותעברות
*ʕˈarᵊvˌôṯ עֲרָבָה desert
הַ ha הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
עַ֣ד ʕˈaḏ עַד unto
בֹּ֥וא bˌô בוא come
דָבָ֛ר ḏāvˈār דָּבָר word
מֵ מִן from
עִמָּכֶ֖ם ʕimmāḵˌem עִם with
לְ lᵊ לְ to
הַגִּ֥יד haggˌîḏ נגד report
לִֽי׃ lˈî לְ to
15:28. ecce ego abscondar in campestribus deserti donec veniat sermo a vobis indicans mihi
Behold I will lie hid in the plains of the wilderness, till there come word from you to certify me.
15:28. Behold, I will hide in the plains of the desert, until word from you may arrive to inform me.”
15:28. See, I will tarry in the plain of the wilderness, until there come word from you to certify me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: На равнине в пустыне у реки Иордан.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: Sa2 15:23, Sa2 16:2, Sa2 17:1, Sa2 17:16
John Gill
See, I will tarry in the plain of the wilderness,.... Towards the way of which David and the people went when they came over Kidron, 2Kings 15:23,
until there come word from you to certify me; of the truth of the conspiracy, of the number of the conspirators, and who they are, what progress they have made, whether come to Jerusalem, and how they behave there, if come; or of anything relative hereunto he could get intelligence of.
15:2915:29: Եւ դարձուցին Սադովկ եւ Աբիաթար զտապանակն յԵրուսաղէմ, եւ նստա՛ւ անդ։
29 Եւ Սադոկն ու Աբիաթարը տապանակը յետ դարձրին Երուսաղէմ, եւ այն մնաց այնտեղ:
29 Սադովկ ու Աբիաթար Աստուծոյ տապանակը Երուսաղէմ դարձուցին ու հոն մնացին։
Եւ դարձուցին Սադովկ եւ Աբիաթար զտապանակն [205]յԵրուսաղէմ, եւ նստաւ`` անդ:

15:29: Եւ դարձուցին Սադովկ եւ Աբիաթար զտապանակն յԵրուսաղէմ, եւ նստա՛ւ անդ։
29 Եւ Սադոկն ու Աբիաթարը տապանակը յետ դարձրին Երուսաղէմ, եւ այն մնաց այնտեղ:
29 Սադովկ ու Աբիաթար Աստուծոյ տապանակը Երուսաղէմ դարձուցին ու հոն մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
15:2915:29 И возвратили Садок и Авиафар ковчег Божий в Иерусалим, и остались там.
15:29 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even Αβιαθαρ αβιαθαρ Abiathar; Aviathar τὴν ο the κιβωτὸν κιβωτος ark εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐκεῖ εκει there
15:29 וַ wa וְ and יָּ֨שֶׁב yyˌāšev שׁוב return צָדֹ֧וק ṣāḏˈôq צָדֹוק Zadok וְ wᵊ וְ and אֶבְיָתָ֛ר ʔevyāṯˈār אֶבְיָתָר Abiathar אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit שָֽׁם׃ šˈām שָׁם there
15:29. reportaverunt igitur Sadoc et Abiathar arcam Dei Hierusalem et manserunt ibiSo Sadoc and Abiathar carried back the ark of God into Jerusalem: and they tarried there.
29. Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they abode there.
15:29. Therefore, Zadok and Abiathar carried back the ark of God into Jerusalem, and they remained there.
15:29. Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.
Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there:

15:29 И возвратили Садок и Авиафар ковчег Божий в Иерусалим, и остались там.
15:29
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
τὴν ο the
κιβωτὸν κιβωτος ark
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἐκεῖ εκει there
15:29
וַ wa וְ and
יָּ֨שֶׁב yyˌāšev שׁוב return
צָדֹ֧וק ṣāḏˈôq צָדֹוק Zadok
וְ wᵊ וְ and
אֶבְיָתָ֛ר ʔevyāṯˈār אֶבְיָתָר Abiathar
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit
שָֽׁם׃ šˈām שָׁם there
15:29. reportaverunt igitur Sadoc et Abiathar arcam Dei Hierusalem et manserunt ibi
So Sadoc and Abiathar carried back the ark of God into Jerusalem: and they tarried there.
15:29. Therefore, Zadok and Abiathar carried back the ark of God into Jerusalem, and they remained there.
15:29. Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.
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John Gill
Zadok therefore and Abiathar carried the ark of God again to Jerusalem,.... That is, ordered it to be carried, and took care that it was carried, by the Kohathite Levites, and they themselves attended it:
and they tarried there; at Jerusalem; though their two sons that went with them entered not into the city, but stayed at a place called Enrogel, at some little distance from it, 2Kings 17:17.
15:3015:30: Եւ Դաւիթ ելանէ՛ր ընդ զառ ՚ի վերն Ձիթենեաց, ելանէր եւ լա՛յր. եւ զգլուխ իւր ծածկեալ. եւ ինքն երթայր բո՛կ, եւ ամենայն ժողովուրդն ընդ նմա ձորձ զգլխով. այր իւրաքանչի՛ւր ելանէին եւ լային։
30 Դաւիթը բարձրանում էր Ձիթենեաց զառիվերով, բարձրանում էր ու լալիս: Նա ծածկել էր գլուխը, բոբիկ էր գնում, եւ ամբողջ ժողովուրդը նրա հետ էր՝ գլուխները շորով ծածկած: Բոլորը, լաց լինելով, բարձրանում էին:
30 Դաւիթ Ձիթենեաց լեռնէն վեր կ’ելլէր ու կու լար։ Գլուխը ծածկեր էր ու բոկոտն կը քալէր։ Անոր հետ եղող բոլոր ժողովուրդն ալ, ամէնքը իրենց գլուխը ծածկեր էին ու լալով կ’ելլէին։
Եւ Դաւիթ ելանէր ընդ զառ ի վերն Ձիթենեաց, ելանէր եւ լայր, եւ զգլուխ իւր ծածկեալ. եւ ինքն երթայր բոկ. եւ ամենայն ժողովուրդն ընդ նմա ձորձ զգլխով, այր իւրաքանչիւր ելանէին եւ լային:

15:30: Եւ Դաւիթ ելանէ՛ր ընդ զառ ՚ի վերն Ձիթենեաց, ելանէր եւ լա՛յր. եւ զգլուխ իւր ծածկեալ. եւ ինքն երթայր բո՛կ, եւ ամենայն ժողովուրդն ընդ նմա ձորձ զգլխով. այր իւրաքանչի՛ւր ելանէին եւ լային։
30 Դաւիթը բարձրանում էր Ձիթենեաց զառիվերով, բարձրանում էր ու լալիս: Նա ծածկել էր գլուխը, բոբիկ էր գնում, եւ ամբողջ ժողովուրդը նրա հետ էր՝ գլուխները շորով ծածկած: Բոլորը, լաց լինելով, բարձրանում էին:
30 Դաւիթ Ձիթենեաց լեռնէն վեր կ’ելլէր ու կու լար։ Գլուխը ծածկեր էր ու բոկոտն կը քալէր։ Անոր հետ եղող բոլոր ժողովուրդն ալ, ամէնքը իրենց գլուխը ծածկեր էին ու լալով կ’ելլէին։
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15:3015:30 А Давид пошел на гору Елеонскую, шел и плакал; голова у него была покрыта; он шел босой, и все люди, бывшие с ним, покрыли каждый голову свою, шли и плакали.
15:30 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἀνέβαινεν αναβαινω step up; ascend ἐν εν in τῇ ο the ἀναβάσει αναβασις the ἐλαιῶν ελαια olive tree; olive ἀναβαίνων αναβαινω step up; ascend καὶ και and; even κλαίων κλαιω weep; cry καὶ και and; even τὴν ο the κεφαλὴν κεφαλη head; top ἐπικεκαλυμμένος επικαλυπτω conceal καὶ και and; even αὐτὸς αυτος he; him ἐπορεύετο πορευομαι travel; go ἀνυπόδετος ανυποδετος and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐπεκάλυψεν επικαλυπτω conceal ἀνὴρ ανηρ man; husband τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἀνέβαινον αναβαινω step up; ascend ἀναβαίνοντες αναβαινω step up; ascend καὶ και and; even κλαίοντες κλαιω weep; cry
15:30 וְ wᵊ וְ and דָוִ֡ד ḏāwˈiḏ דָּוִד David עֹלֶה֩ ʕōlˌeh עלה ascend בְ vᵊ בְּ in מַעֲלֵ֨ה maʕᵃlˌē מַעֲלֶה ascent הַ ha הַ the זֵּיתִ֜ים zzêṯˈîm זַיִת olive עֹלֶ֣ה׀ ʕōlˈeh עלה ascend וּ û וְ and בֹוכֶ֗ה vôḵˈeh בכה weep וְ wᵊ וְ and רֹ֥אשׁ rˌōš רֹאשׁ head לֹו֙ lˌô לְ to חָפ֔וּי ḥāfˈûy חפה cover וְ wᵊ וְ and ה֖וּא hˌû הוּא he הֹלֵ֣ךְ hōlˈēḵ הלך walk יָחֵ֑ף yāḥˈēf יָחֵף barefoot וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֗ו ʔittˈô אֵת together with חָפוּ֙ ḥāfˌû חפה cover אִ֣ישׁ ʔˈîš אִישׁ man רֹאשֹׁ֔ו rōšˈô רֹאשׁ head וְ wᵊ וְ and עָל֥וּ ʕālˌû עלה ascend עָלֹ֖ה ʕālˌō עלה ascend וּ û וְ and בָכֹֽה׃ vāḵˈō בכה weep
15:30. porro David ascendebat clivum Olivarum scandens et flens operto capite et nudis pedibus incedens sed et omnis populus qui erat cum eo operto capite ascendebat ploransBut David went up by the ascent of mount Olivet, going up and weeping, walking barefoot, and with his head covered, and all the people that were with them, went up with their heads covered weeping.
30. And David went up by the ascent of the Olives, and wept as he went up; and he had his head covered, and went barefoot: and all the people that were with him covered every man his head, and they went up, weeping as they went up.
15:30. But David ascended to the Mount of Olives, climbing and weeping, advancing with bare feet and with his head covered. Moreover, all the people who were with him ascended, weeping with their heads covered.
15:30. And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up.
And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up:

15:30 А Давид пошел на гору Елеонскую, шел и плакал; голова у него была покрыта; он шел босой, и все люди, бывшие с ним, покрыли каждый голову свою, шли и плакали.
15:30
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἀνέβαινεν αναβαινω step up; ascend
ἐν εν in
τῇ ο the
ἀναβάσει αναβασις the
ἐλαιῶν ελαια olive tree; olive
ἀναβαίνων αναβαινω step up; ascend
καὶ και and; even
κλαίων κλαιω weep; cry
καὶ και and; even
τὴν ο the
κεφαλὴν κεφαλη head; top
ἐπικεκαλυμμένος επικαλυπτω conceal
καὶ και and; even
αὐτὸς αυτος he; him
ἐπορεύετο πορευομαι travel; go
ἀνυπόδετος ανυποδετος and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐπεκάλυψεν επικαλυπτω conceal
ἀνὴρ ανηρ man; husband
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβαινον αναβαινω step up; ascend
ἀναβαίνοντες αναβαινω step up; ascend
καὶ και and; even
κλαίοντες κλαιω weep; cry
15:30
וְ wᵊ וְ and
דָוִ֡ד ḏāwˈiḏ דָּוִד David
עֹלֶה֩ ʕōlˌeh עלה ascend
בְ vᵊ בְּ in
מַעֲלֵ֨ה maʕᵃlˌē מַעֲלֶה ascent
הַ ha הַ the
זֵּיתִ֜ים zzêṯˈîm זַיִת olive
עֹלֶ֣ה׀ ʕōlˈeh עלה ascend
וּ û וְ and
בֹוכֶ֗ה vôḵˈeh בכה weep
וְ wᵊ וְ and
רֹ֥אשׁ rˌōš רֹאשׁ head
לֹו֙ lˌô לְ to
חָפ֔וּי ḥāfˈûy חפה cover
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
הֹלֵ֣ךְ hōlˈēḵ הלך walk
יָחֵ֑ף yāḥˈēf יָחֵף barefoot
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֗ו ʔittˈô אֵת together with
חָפוּ֙ ḥāfˌû חפה cover
אִ֣ישׁ ʔˈîš אִישׁ man
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
וְ wᵊ וְ and
עָל֥וּ ʕālˌû עלה ascend
עָלֹ֖ה ʕālˌō עלה ascend
וּ û וְ and
בָכֹֽה׃ vāḵˈō בכה weep
15:30. porro David ascendebat clivum Olivarum scandens et flens operto capite et nudis pedibus incedens sed et omnis populus qui erat cum eo operto capite ascendebat plorans
But David went up by the ascent of mount Olivet, going up and weeping, walking barefoot, and with his head covered, and all the people that were with them, went up with their heads covered weeping.
15:30. But David ascended to the Mount of Olives, climbing and weeping, advancing with bare feet and with his head covered. Moreover, all the people who were with him ascended, weeping with their heads covered.
15:30. And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up.
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Adam Clarke: Commentary on the Bible - 1831
15:30: Had his head covered - This was not only the attitude of a mourner, but even of a culprit; they usually had their heads covered when condemned. See the case of Haman. When the king had pronounced his condemnation, they immediately covered his face, and led him out to punishment; Est 7:8 (note). See also Quintus Curtius, De Philota, cap. vi.: I, Lictor; caput obnubito.
2 Kings (2 Samuel) 15:31
Albert Barnes: Notes on the Bible - 1834
15:30: His head covered - See the marginal references and Jer 14:3-4; Eze 24:17; the sign of deep mourning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: the ascent: Zac 14:4; Luk 19:29, Luk 19:37, Luk 21:37, Luk 22:39; Act 1:12
mount Olivet: Mount Olivet, so called from its abounding with olive trees, is situated east of Jerusalem, being separated from it only by the valley of Jehoshaphat and the brook Kidron. Josephus says it is five stadia, i. e., 625 geometrical paces from Jerusalem; and St. Luke (Act 1:12) says it is a Sabbath day's journey, or about eight stadia distant, i. e., to the summit. It forms part of a ridge of limestone hills, extending from north to south for about a mile; and it is described as having three, or, according to others, four summits; the central and highest of which overlooks the whole of the city, over whose streets and walls the eye roves as if in the survey of a model.
and wept as he went up: Heb. going up and weeping, Psa 42:3-11, Psa 43:1, Psa 43:2, Psa 43:5; Luk 19:41
his head covered: This custom was only practised by persons in great distress, or when convicted of great crimes. Thus Darius, when informed by Tyriotes, the eunuch, that his queen was dead, and that she had suffered no violence from Alexander, covered his head, and wept a long time; then throwing off the garment that covered him, he thanked the gods for Alexander's moderation and justice. Sa2 19:4; Est 6:12; Jer 14:3, Jer 14:4
barefoot: Isa 20:2, Isa 20:4; Eze 24:17, Eze 24:23
weeping: Psa 126:5, Psa 126:6; Mat 5:4; Rom 12:15; Co1 12:26
Carl Friedrich Keil and Franz Delitzsch

Ahithophel and Hushai. - 2Kings 15:30, 2Kings 15:31. When David was going by the height of the olive-trees, i.e., the Mount of Olives, weeping as he went, with his head covered, and barefooted, as a sign of grief and mourning (see Esther 6:12; Ezek 24:17), and with the people who accompanied him also mourning, he received intelligence that Ahithophel (see at 2Kings 15:12) was with Absalom, and among the conspirators. הגּיד ודוד gives no sense; for David cannot be the subject, because the next clause, "and David said," etc., contains most distinctly an expression of David's on receiving some information. Thenius would therefore alter הגּיד into the Hophal הגּד, whilst Ewald (131, a) would change it into הגּיד, an unusual form of the Hophal, "David was informed," according to the construction of the Hiphil with the accusative. But although this construction of the Hiphil is placed beyond all doubt by Job 31:37; Job 26:4, and Ezek 43:10, the Hiphil is construed as a rule, as the Hophal always is, with ל of the person who receives information. Consequently דּוד must be altered into לדוד, and הגּיד taken as impersonal, "they announced to David." Upon receipt of this intelligence David prayed to the Lord, that He would "turn the counsel of Ahithophel into foolishness," make it appear as folly, i.e., frustrate it, - a prayer which God answered (vid., 2Kings 17:1.).
Geneva 1599
And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head (s) covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up.
(s) With ashes and dust in sign of sorrow.
John Gill
And David went up by the ascent of Mount Olivet,.... So called from the olive trees that grew upon it, which is often mentioned in the New Testament, and where our Lord Jesus Christ, the antitype of David, often was, in his state of humiliation, Mt 26:30, and from whence he ascended to heaven after his resurrection, Acts 1:12; it was about a mile from Jerusalem, to the east of it:
and wept as he went up; thinking perhaps of the wickedness and rebellion of his son, of his own hard case, to be obliged to quit his metropolis and palace, and make his flight afoot; and perhaps also of his own sins, which were the cause of his calamities:
and had his head covered; with his mantle, with which he enwraped himself as a mourner, 2Kings 19:4; so the Egyptians used to cover their heads in mourning, and the Romans in later times (q); so Megara in sorrowful circumstances is represented as having her head covered with a garment (r):
and he went barefoot; in token of mourning also, and like one forlorn, and going into captivity, see Is 20:2,
and all the people that was with him covered every man his head; as David did, and in imitation of him, and sympathizing with him; and which was sometimes done when men were ashamed and confounded, Jer 14:3,
and they went up, weeping as they went up; the mount of Olivet, grieved for their king, and the distresses and calamities that were coming upon them.
(q) Vid. Solerium de Pileo, sect. 2. p. 14, 19. (r) Senec. Hercul. furens, act. 2.
John Wesley
Barefoot - In testimony of his deep sorrow, and humiliation and shame for his sins.
Robert Jamieson, A. R. Fausset and David Brown
David went up by the ascent of mount Olivet--The same pathway over that mount has been followed ever since that memorable day.
had his head covered--with a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the meantime to the will of God [CHALMERS].
15:3115:31: Ա՛զդ եղեւ Դաւթի՝ եւ ասեն. Եւ Աքիտոփէլ ընդ ժողովեալսն առ Աբեսողոմա՛յ է։ Եւ ասէ Դաւիթ. Ցրուեա՛ զխորհուրդն Աքիտոփելայ Տէր Աստուած իմ[3309]։ [3309] Ոմանք. Ցրեա՛ զխորհուրդն։
31 Դաւթին յայտնեցին՝ ասելով. «Աքիտոփէլն էլ ապստամբների հետ է, Աբեսաղոմի մօտ»: Դաւիթն ասաց. «Տէ՜ր Աստուած իմ, խափանի՛ր Աքիտոփէլի խորհուրդը»:
31 Դաւիթին պատմեցին ու ըսին. «Աքիտոփէլ Աբիսողոմին հետ դաւաճանութիւն ընողներուն մէջ է»։ Դաւիթ ըսաւ. «Ո՛վ Տէր, կ’աղաչեմ, Աքիտոփէլին խորհուրդը խափանէ*»։
Ազդ եղեւ Դաւթի եւ ասեն. Եւ Աքիտոփէլ ընդ ժողովեալսն առ Աբիսողոմայ է: Եւ ասէ Դաւիթ. Ցրեա զխորհուրդն Աքիտոփելայ, Տէր Աստուած իմ:

15:31: Ա՛զդ եղեւ Դաւթի՝ եւ ասեն. Եւ Աքիտոփէլ ընդ ժողովեալսն առ Աբեսողոմա՛յ է։ Եւ ասէ Դաւիթ. Ցրուեա՛ զխորհուրդն Աքիտոփելայ Տէր Աստուած իմ[3309]։
[3309] Ոմանք. Ցրեա՛ զխորհուրդն։
31 Դաւթին յայտնեցին՝ ասելով. «Աքիտոփէլն էլ ապստամբների հետ է, Աբեսաղոմի մօտ»: Դաւիթն ասաց. «Տէ՜ր Աստուած իմ, խափանի՛ր Աքիտոփէլի խորհուրդը»:
31 Դաւիթին պատմեցին ու ըսին. «Աքիտոփէլ Աբիսողոմին հետ դաւաճանութիւն ընողներուն մէջ է»։ Դաւիթ ըսաւ. «Ո՛վ Տէր, կ’աղաչեմ, Աքիտոփէլին խորհուրդը խափանէ*»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3115:31 Донесли Давиду и сказали: и Ахитофел в числе заговорщиков с Авессаломом. И сказал Давид: Господи [Боже мой!] разрушь совет Ахитофела.
15:31 καὶ και and; even ἀνηγγέλη αναγγελλω announce Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare καὶ και and; even Αχιτοφελ αχιτοφελ in τοῖς ο the συστρεφομένοις συστρεφω wind up; collect μετὰ μετα with; amid Αβεσσαλωμ αβεσσαλωμ and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith διασκέδασον διασκεδαζω in fact τὴν ο the βουλὴν βουλη intent Αχιτοφελ αχιτοφελ lord; master ὁ ο the θεός θεος God μου μου of me; mine
15:31 וְ wᵊ וְ and דָוִד֙ ḏāwˌiḏ דָּוִד David הִגִּ֣יד higgˈîḏ נגד report לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אֲחִיתֹ֥פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel בַּ ba בְּ in † הַ the קֹּשְׁרִ֖ים qqōšᵊrˌîm קשׁר tie עִם־ ʕim- עִם with אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דָּוִ֔ד dāwˈiḏ דָּוִד David סַכֶּל־ sakkel- סכל be foolish נָ֛א nˈā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
15:31. nuntiatum est autem David quod et Ahitofel esset in coniuratione cum Absalom dixitque David infatua quaeso consilium Ahitofel DomineAnd it was told David that Achitophel also was in the conspiracy with Absalom, and David said: Infatuate, O Lord, I beseech thee, the counsel of Achitophel.
31. And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.
15:31. Then it was reported to David that Ahithophel also had joined in swearing with Absalom. And David said, “ O Lord, I beg you, to uncover the foolishness of the counsel of Ahithophel.”
15:31. And [one] told David, saying, Ahithophel [is] among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.
And [one] told David, saying, Ahithophel [is] among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness:

15:31 Донесли Давиду и сказали: и Ахитофел в числе заговорщиков с Авессаломом. И сказал Давид: Господи [Боже мой!] разрушь совет Ахитофела.
15:31
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
Δαυιδ δαβιδ Dabid; Thavith
λέγοντες λεγω tell; declare
καὶ και and; even
Αχιτοφελ αχιτοφελ in
τοῖς ο the
συστρεφομένοις συστρεφω wind up; collect
μετὰ μετα with; amid
Αβεσσαλωμ αβεσσαλωμ and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
διασκέδασον διασκεδαζω in fact
τὴν ο the
βουλὴν βουλη intent
Αχιτοφελ αχιτοφελ lord; master
ο the
θεός θεος God
μου μου of me; mine
15:31
וְ wᵊ וְ and
דָוִד֙ ḏāwˌiḏ דָּוִד David
הִגִּ֣יד higgˈîḏ נגד report
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אֲחִיתֹ֥פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel
בַּ ba בְּ in
הַ the
קֹּשְׁרִ֖ים qqōšᵊrˌîm קשׁר tie
עִם־ ʕim- עִם with
אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
דָּוִ֔ד dāwˈiḏ דָּוִד David
סַכֶּל־ sakkel- סכל be foolish
נָ֛א nˈā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel
אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
15:31. nuntiatum est autem David quod et Ahitofel esset in coniuratione cum Absalom dixitque David infatua quaeso consilium Ahitofel Domine
And it was told David that Achitophel also was in the conspiracy with Absalom, and David said: Infatuate, O Lord, I beseech thee, the counsel of Achitophel.
15:31. Then it was reported to David that Ahithophel also had joined in swearing with Absalom. And David said, “ O Lord, I beg you, to uncover the foolishness of the counsel of Ahithophel.”
15:31. And [one] told David, saying, Ahithophel [is] among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Мудрые советы Ахитофела ценились так высоко, как если бы это были советы самого Бога (см. XVI:23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Request to Hushai. B. C. 1023.

31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness. 32 And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head: 33 Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me: 34 But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel. 35 And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. 36 Behold, they have there with them their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear. 37 So Hushai David's friend came into the city, and Absalom came into Jerusalem.
Nothing, it seems, appeared to David more threatening in Absalom's plot than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous because he had been all along acquainted with David's counsels and affairs; if therefore he can be baffled, Absalom is as good as routed and the head of the conspiracy cut off. This David endeavours to do.
I. By prayer. When he heard that Ahithophel was in the plot he lifted up his heart to God in this short prayer: Lord, turn the counsel of Ahithophel into foolishness, v. 31. He had not opportunity for a long prayer, but he was not one of those that thought he should be heard for his much speaking. It was a fervent prayer: "Lord, I pray thee, do this." God is well pleased with the importunity of those that come to him with their petitions. David is particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavily upon us. David prayed not against Ahithophel's person, but against his counsel, that God would turn it into foolishness, that, though he was a wise man, he might at this time give foolish counsel, or, if he gave wise counsel, that it might be rejected as foolish, or, if it were followed, that by some providence or other it might be defeated, and not attain the end. David prayed this in a firm belief that God has all hearts in his hand, and tongues too, that, when he pleases, he can take away the understanding of the aged and make the judges fools, (Job xii. 17; Isa. iii. 2, 3), and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness which is taken against his people.
II. By policy. We must second our prayer with our endeavours, else we tempt God. It is good service to countermine the policy of the church's enemies. When David came to the top of the mount, he worshipped God, v. 32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the third Psalm, as appears by the title; and some think that his singing this was the worship he now paid to God. Just now Providence brought Hushai to him. While he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to condole with David on his present trouble, with his coat rent and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him as a spy upon Absalom. He would not take him with him (v. 33), for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom's arrival, as a deserter from David, and to offer him his service, v. 34. Thus he might insinuate himself into his counsels, and defeat Ahithophel, either by dissuading Absalom from following his advice or by discovering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified, as a stratagem in war, I do not see. The best that can be made of it is that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and, if he will be deceived, let him be deceived. David recommended Hushai to Zadok and Abiathar, as persons proper to be consulted with (v. 35), and to their two sons, as trusty men to be sent on errands to David, v. 36. Hushai, thus instructed, came to Jerusalem (v. 37), whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken and in the possession of which we cannot be disturbed.
Adam Clarke: Commentary on the Bible - 1831
15:31: Turn the counsel of Ahithophel into foolishness - Ahithophel was a wise man, and well versed in state affairs; and God alone could confound his devices.
2 Kings (2 Samuel) 15:32
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: Ahithophel: Sa2 15:12; Psa 3:1, Psa 41:9, Psa 55:12, Psa 55:14; Mat 26:14, Mat 26:15; Joh 13:18
O Lord: Psa 55:15, Psa 109:3
turn the counsel: Sa2 16:23, Sa2 17:14, Sa2 17:23; Job 5:12, Job 12:16-20; Isa 19:3, Isa 19:11-25; Jer 8:8, Jer 8:9; Co1 1:20, Co1 3:18-20; Jam 3:15
Geneva 1599
And [one] told David, saying, Ahithophel [is] among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the (t) counsel of Ahithophel into foolishness.
(t) The counsel of the crafty worldlings does more harm than the open force of the enemy.
John Gill
And one told David,.... That came either from Hebron or from Jerusalem:
Ahithophel is among the conspirators with Absalom; Absalom sent for him, and it seems he came to him, and continued with him, see 2Kings 15:12,
and David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness; either suffer him to give foolish counsel, or confound the schemes projected by him, and let them not be carried into execution; for God can, and sometimes does, disappoint crafty counsellors, that they cannot perform what they devise, but they are taken in their own craftiness, and their counsel is carried headlong, Job 5:12; this prayer was answered, 2Kings 17:14.
Robert Jamieson, A. R. Fausset and David Brown
David said, Turn, O Lord, . . . the counsel of Ahithophel--this senator being the mainstay of the conspiracy.
15:3215:32: Եւ եհաս Դաւիթ ՚ի Հռովս՝ ուր եպա՛գն երկիր Աստուծոյ[3310]։ Եւ ահա ընդ առաջ նորա Քուսի Արաքացի բարեկամ Դաւթի պատառեալ զպատմուճա՛ն իւր՝ եւ հո՛ղ ՚ի գլուխ նորա։[3310] Ոմանք. Ուր եպագ նա երկիր Աստուծոյ։
32 Դաւիթը հասաւ Հռոս, ուր երկրպագեց Աստծուն: Եւ ահա նրան ընդառաջ եկաւ արաքացի Քուսին՝ Դաւթի բարեկամը, իր պատմուճանը պատառոտած ու հողը գլխին ածած:
32 Երբ Դաւիթ այն բլուրը հասաւ, ուր Աստուծոյ երկրպագութիւն ըրաւ, Արաքացի Քուսի՝ հանդերձները պատռած ու գլխուն վրայ հող դրած զանիկա դիմաւորեց։
Եւ եհաս Դաւիթ ի [206]Հռովս ուր եպագն երկիր Աստուծոյ. եւ ահա ընդ առաջ նորա Քուսի Արաքացի [207]բարեկամ Դաւթի`` պատառեալ զպատմուճան իւր եւ հող ի գլուխ նորա:

15:32: Եւ եհաս Դաւիթ ՚ի Հռովս՝ ուր եպա՛գն երկիր Աստուծոյ[3310]։ Եւ ահա ընդ առաջ նորա Քուսի Արաքացի բարեկամ Դաւթի պատառեալ զպատմուճա՛ն իւր՝ եւ հո՛ղ ՚ի գլուխ նորա։
[3310] Ոմանք. Ուր եպագ նա երկիր Աստուծոյ։
32 Դաւիթը հասաւ Հռոս, ուր երկրպագեց Աստծուն: Եւ ահա նրան ընդառաջ եկաւ արաքացի Քուսին՝ Դաւթի բարեկամը, իր պատմուճանը պատառոտած ու հողը գլխին ածած:
32 Երբ Դաւիթ այն բլուրը հասաւ, ուր Աստուծոյ երկրպագութիւն ըրաւ, Արաքացի Քուսի՝ հանդերձները պատռած ու գլխուն վրայ հող դրած զանիկա դիմաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:3215:32 Когда Давид взошел на вершину горы, где он поклонялся Богу, вот навстречу ему идет Хусий Архитянин, друг Давидов; одежда на нем была разодрана, и прах на голове его.
15:32 καὶ και and; even ἦν ειμι be Δαυιδ δαβιδ Dabid; Thavith ἐρχόμενος ερχομαι come; go ἕως εως till; until τοῦ ο the Ροως ροως who; what προσεκύνησεν προσκυνεω worship ἐκεῖ εκει there τῷ ο the θεῷ θεος God καὶ και and; even ἰδοὺ οραω view; see εἰς εις into; for ἀπαντὴν απαντη he; him Χουσι χουσι the Αρχι αρχι partner Δαυιδ δαβιδ Dabid; Thavith διερρηχὼς διαρρηγνυμι rend; tear τὸν ο the χιτῶνα χιτων shirt αὐτοῦ αυτος he; him καὶ και and; even γῆ γη earth; land ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him
15:32 וַ wa וְ and יְהִ֤י yᵊhˈî היה be דָוִד֙ ḏāwˌiḏ דָּוִד David בָּ֣א bˈā בוא come עַד־ ʕaḏ- עַד unto הָ hā הַ the רֹ֔אשׁ rˈōš רֹאשׁ head אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִשְׁתַּחֲוֶ֥ה yištaḥᵃwˌeh חוה bow down שָׁ֖ם šˌām שָׁם there לֵ lē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold לִ li לְ to קְרָאתֹו֙ qᵊrāṯˌô קרא encounter חוּשַׁ֣י ḥûšˈay חוּשַׁי Hushai הָ hā הַ the אַרְכִּ֔י ʔarkˈî אַרְכִּי Arkite קָר֨וּעַ֙ qārˈûₐʕ קרע tear כֻּתָּנְתֹּ֔ו kuttontˈô כֻּתֹּנֶת tunic וַ wa וְ and אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil עַל־ ʕal- עַל upon רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
15:32. cumque ascenderet David summitatem montis in quo adoraturus erat Dominum ecce occurrit ei Husai Arachites scissa veste et terra pleno capiteAnd when David was come to the top of the mountain, where he was about to adore the Lord, behold Chusai the Arachite, came to meet him with his garment rent and his head covered with earth.
32. And it came to pass, that when David was come to the top , where God was worshipped, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
15:32. And when David had ascended to the summit of the mountain, where he was going to adore the Lord, behold Hushai the Archite met him, with his garment torn and his head covered with soil.
15:32. And it came to pass, that [when] David was come to the top [of the mount], where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
And it came to pass, that [when] David was come to the top [of the mount], where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:

15:32 Когда Давид взошел на вершину горы, где он поклонялся Богу, вот навстречу ему идет Хусий Архитянин, друг Давидов; одежда на нем была разодрана, и прах на голове его.
15:32
καὶ και and; even
ἦν ειμι be
Δαυιδ δαβιδ Dabid; Thavith
ἐρχόμενος ερχομαι come; go
ἕως εως till; until
τοῦ ο the
Ροως ροως who; what
προσεκύνησεν προσκυνεω worship
ἐκεῖ εκει there
τῷ ο the
θεῷ θεος God
καὶ και and; even
ἰδοὺ οραω view; see
εἰς εις into; for
ἀπαντὴν απαντη he; him
Χουσι χουσι the
Αρχι αρχι partner
Δαυιδ δαβιδ Dabid; Thavith
διερρηχὼς διαρρηγνυμι rend; tear
τὸν ο the
χιτῶνα χιτων shirt
αὐτοῦ αυτος he; him
καὶ και and; even
γῆ γη earth; land
ἐπὶ επι in; on
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
15:32
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
דָוִד֙ ḏāwˌiḏ דָּוִד David
בָּ֣א bˈā בוא come
עַד־ ʕaḏ- עַד unto
הָ הַ the
רֹ֔אשׁ rˈōš רֹאשׁ head
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִשְׁתַּחֲוֶ֥ה yištaḥᵃwˌeh חוה bow down
שָׁ֖ם šˌām שָׁם there
לֵ לְ to
אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
לִ li לְ to
קְרָאתֹו֙ qᵊrāṯˌô קרא encounter
חוּשַׁ֣י ḥûšˈay חוּשַׁי Hushai
הָ הַ the
אַרְכִּ֔י ʔarkˈî אַרְכִּי Arkite
קָר֨וּעַ֙ qārˈûₐʕ קרע tear
כֻּתָּנְתֹּ֔ו kuttontˈô כֻּתֹּנֶת tunic
וַ wa וְ and
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
עַל־ ʕal- עַל upon
רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
15:32. cumque ascenderet David summitatem montis in quo adoraturus erat Dominum ecce occurrit ei Husai Arachites scissa veste et terra pleno capite
And when David was come to the top of the mountain, where he was about to adore the Lord, behold Chusai the Arachite, came to meet him with his garment rent and his head covered with earth.
15:32. And when David had ascended to the summit of the mountain, where he was going to adore the Lord, behold Hushai the Archite met him, with his garment torn and his head covered with soil.
15:32. And it came to pass, that [when] David was come to the top [of the mount], where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent, and earth upon his head:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Архитянин, т. е. житель города Архи, расположенного между Вефилем и Атарофом.
Adam Clarke: Commentary on the Bible - 1831
15:32: Where he worshipped God - Though in danger of his life, he stops on the top of Mount Olivet for prayer! How true is the adage, Prayer and provender never hinder any man's journey! Reader, dost thou do likewise?
Hushai the Archite - He was the particular friend of David, and was now greatly affected by his calamity.
2 Kings (2 Samuel) 15:33
Albert Barnes: Notes on the Bible - 1834
15:32: Render ... "when David was come to the top of the mount where people worship God." The top here, and in Sa2 16:1, is used almost as a proper name. No doubt there was a high-place upon the top of the Mount of Olives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: the top: Sa2 15:30; Kg1 11:7; Luk 19:29
he worshipped: Kg1 8:44, Kg1 8:45; Job 1:20, Job 1:21; Psa 3:3-5, Psa 3:7, Psa 4:1-3, Psa 50:15, Psa 91:15
Hushai: Sa2 16:16-19
Archite: Jos 16:2
coat rent: Sa2 1:2, Sa2 13:19
Carl Friedrich Keil and Franz Delitzsch

On David's arrival at the height where people were accustomed to worship, i.e., upon the top of the Mount of Olives, the Archite Hushai came to meet him with his clothes rent and earth upon his head, that is to say, in the deepest mourning (see 1Kings 4:12). It is evident from the words וגו אשׁר־ישׁתּחוה that there was a place of worship upon the top of the Mount of Olives, probably a bamah, such as continued to exist in different places throughout the land, even after the building of the temple. According to 2Kings 15:37; 2Kings 16:16, and 1Chron 27:33, Hushai was רעה, a friend of David, i.e., one of his privy councillors. הארכּי (the Archite), if we may judge from Josh 16:2, was the name of a family whose possessions were upon the southern boundary of the tribe of Ephraim, between Bethel and Ataroth. Hushai was probably a very old man, as David said to him (2Kings 15:33, 2Kings 15:34), "If thou goest with me, thou wilt be a burden to me. But if thou returnest to the city and offerest Absalom thy services, thou canst bring for me the counsel of Ahithophel to nought. If thou sayest to Absalom, I will be thy servant, O king; servant of thy father (i.e., as regards this) I was that of old, but now I am thy servant." The ו before אני introduces the apodosis both times (vid., Ewald, 348, a.).
John Gill
And it came to pass, that when David was come to the top of the mount,.... Of the mount of Olives:
where he worshipped God; by prayer and praise; here very probably he composed and sung the third psalm Ps 3:1, which, as the title shows, was made when he fled from Absalom:
behold, Hushai the Archite came to meet him, with his coat rent, and earth upon his head; in token of mourning, and as a bringer of bad tidings, see 2Kings 1:2; perhaps he was an inhabitant of Archi, at least originally, which lay on the borders of the tribe of Ephraim, Josh 16:2; from whence he had his name.
Robert Jamieson, A. R. Fausset and David Brown
when David was come to the top of the mount, where he worshipped--looking towards Jerusalem, where were the ark and tabernacle.
Hushai the Archite--A native of Archi, on the frontiers of Benjamin and Ephraim (Josh 16:2). Comparing the prayer against Ahithophel with the counsel to Hushai, we see how strongly a spirit of fervent piety was combined in his character with the devices of an active and far-seeing policy.
15:3315:33: Եւ ասէ ցնա Դաւիթ. Եթէ անցանիցես ընդ իս՝ բե՛ռն լինիս ինձ.
33 Դաւիթն ասաց. «Եթէ ինձ հետ գաս, ինձ վրայ բեռ կը լինես,
33 Դաւիթ անոր ըսաւ. «Եթէ ինծի հետ գաս, ինծի բեռ կ’ըլլաս.
Եւ ասէ ցնա Դաւիթ. Եթէ անցանիցես ընդ իս` բեռն լինիս ինձ:

15:33: Եւ ասէ ցնա Դաւիթ. Եթէ անցանիցես ընդ իս՝ բե՛ռն լինիս ինձ.
33 Դաւիթն ասաց. «Եթէ ինձ հետ գաս, ինձ վրայ բեռ կը լինես,
33 Դաւիթ անոր ըսաւ. «Եթէ ինծի հետ գաս, ինծի բեռ կ’ըլլաս.
zohrab-1805▾ eastern-1994▾ western am▾
15:3315:33 И сказал ему Давид: если ты пойдешь со мною, то будешь мне в тягость;
15:33 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Δαυιδ δαβιδ Dabid; Thavith ἐὰν εαν and if; unless μὲν μεν first of all διαβῇς διαβαινω step through; go across μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even ἔσῃ ειμι be ἐπ᾿ επι in; on ἐμὲ εμε me εἴς εις into; for βάσταγμα βασταγμα that which is borne; burden
15:33 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to דָּוִ֑ד dāwˈiḏ דָּוִד David אִ֚ם ˈʔim אִם if עָבַ֣רְתָּ ʕāvˈartā עבר pass אִתִּ֔י ʔittˈî אֵת together with וְ wᵊ וְ and הָיִ֥תָ hāyˌiṯā היה be עָלַ֖י ʕālˌay עַל upon לְ lᵊ לְ to מַשָּֽׂא׃ maśśˈā מַשָּׂא burden
15:33. et dixit ei David si veneris mecum eris mihi oneriAnd David said to him: If thou come with me, thou wilt be a burden to me:
33. And David said unto him, If thou passest on with me, then thou shalt be a burden unto me:
15:33. And David said to him: “If you come with me, you will be a burden to me.
15:33. Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:
Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:

15:33 И сказал ему Давид: если ты пойдешь со мною, то будешь мне в тягость;
15:33
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Δαυιδ δαβιδ Dabid; Thavith
ἐὰν εαν and if; unless
μὲν μεν first of all
διαβῇς διαβαινω step through; go across
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
ἔσῃ ειμι be
ἐπ᾿ επι in; on
ἐμὲ εμε me
εἴς εις into; for
βάσταγμα βασταγμα that which is borne; burden
15:33
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֖ו lˌô לְ to
דָּוִ֑ד dāwˈiḏ דָּוִד David
אִ֚ם ˈʔim אִם if
עָבַ֣רְתָּ ʕāvˈartā עבר pass
אִתִּ֔י ʔittˈî אֵת together with
וְ wᵊ וְ and
הָיִ֥תָ hāyˌiṯā היה be
עָלַ֖י ʕālˌay עַל upon
לְ lᵊ לְ to
מַשָּֽׂא׃ maśśˈā מַשָּׂא burden
15:33. et dixit ei David si veneris mecum eris mihi oneri
And David said to him: If thou come with me, thou wilt be a burden to me:
15:33. And David said to him: “If you come with me, you will be a burden to me.
15:33. Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Будешь мне в тягость, так как вид твоего непритворного горя будет только угнетать меня.
Adam Clarke: Commentary on the Bible - 1831
15:33: Then thou shalt be a burden unto me - It appears that Hushai was not a warrior, but was a wise, prudent, and discreet man, who could well serve David by gaining him intelligence of Absalom's conspiracy; and he directs him to form a strict confederacy with the priests Zadok and Abiathar, and to make use of their sons as couriers between Jerusalem and David's place of retreat.
2 Kings (2 Samuel) 15:37
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:33: then thou: Sa2 19:35
John Gill
Unto whom David said,.... After he had heard what he had to say, and what tidings he brought:
and if thou passest on with me; in his march and flight:
then thou shalt be a burden to me; being to be maintained by him; and David having but scanty provisions, and so could not receive useless persons, as Hushai might be, perhaps an old man, that could be of no service to him, and unfit for travelling, and so would rather be an hinderance than an help unto him.
15:3415:34: ապա թէ դարձցիս ՚ի քաղաք՝ ասասցես ցԱբեսաղոմ, եթէ անցին եղբարք քո. եւ արքայ կաթոգի՛ն էր զկնի իմ, եւ անց հայր քո. եւ արդ՝ ծառայ քո՛ եմ արքայ, եւ թո՛ղ կացից առաջի քո. ծառայ հօր քոյ էի յայնժամ, եւ արդ քո՛ ծառայ եմ ես արքայ. եւ ցրեսցես յինէն զխորհուրդն Աքիտոփելայ։
34 իսկ եթէ յետ դառնաս քաղաք եւ ասես Աբեսաղոմին, թէ՝ “Քո եղբայրներն անցան, արքան յուզուած հետեւում էր ինձ, ու հայրդ եւս անցաւ, եւ արդ, քո ծառան եմ, արքա՛յ, թող ողջ մնամ քո առաջ. մի ժամանակ քո հօր ծառան էի, իսկ հիմա քո ծառան եմ ես, արքա՛յ”, այդ ժամանակ խափանած կը լինես Աքիտոփէլի խորհուրդը:
34 Բայց եթէ քաղաքը դառնաս ու Աբիսողոմին ըսես՝ ‘Ո՛վ թագաւոր, ես քու ծառադ պիտի ըլլամ. առաջ քու հօրդ ծառան էի ու հիմա քու ծառադ եմ’, այն ատեն Աքիտոփէլին խորհուրդը կրնաս ցրուել։
ապա թէ դարձցիս ի քաղաք, եւ ասասցես ցԱբիսողոմ, [208]եթէ` Անցին եղբարք քո, եւ արքայ կաթոգին էր զկնի իմ, եւ անց հայր քո. եւ արդ`` ծառայ քո եմ, արքայ, [209]եւ թող կացից առաջի քո.`` ծառայ հօր քո էի յայնժամ, եւ արդ քո ծառայ եմ ես, արքայ. եւ ցրեսցես յինէն զխորհուրդն Աքիտոփելայ:

15:34: ապա թէ դարձցիս ՚ի քաղաք՝ ասասցես ցԱբեսաղոմ, եթէ անցին եղբարք քո. եւ արքայ կաթոգի՛ն էր զկնի իմ, եւ անց հայր քո. եւ արդ՝ ծառայ քո՛ եմ արքայ, եւ թո՛ղ կացից առաջի քո. ծառայ հօր քոյ էի յայնժամ, եւ արդ քո՛ ծառայ եմ ես արքայ. եւ ցրեսցես յինէն զխորհուրդն Աքիտոփելայ։
34 իսկ եթէ յետ դառնաս քաղաք եւ ասես Աբեսաղոմին, թէ՝ “Քո եղբայրներն անցան, արքան յուզուած հետեւում էր ինձ, ու հայրդ եւս անցաւ, եւ արդ, քո ծառան եմ, արքա՛յ, թող ողջ մնամ քո առաջ. մի ժամանակ քո հօր ծառան էի, իսկ հիմա քո ծառան եմ ես, արքա՛յ”, այդ ժամանակ խափանած կը լինես Աքիտոփէլի խորհուրդը:
34 Բայց եթէ քաղաքը դառնաս ու Աբիսողոմին ըսես՝ ‘Ո՛վ թագաւոր, ես քու ծառադ պիտի ըլլամ. առաջ քու հօրդ ծառան էի ու հիմա քու ծառադ եմ’, այն ատեն Աքիտոփէլին խորհուրդը կրնաս ցրուել։
zohrab-1805▾ eastern-1994▾ western am▾
15:3415:34 но если возвратишься в город и скажешь Авессалому: >: то ты расстроишь для меня совет Ахитофела.
15:34 καὶ και and; even ἐὰν εαν and if; unless εἰς εις into; for τὴν ο the πόλιν πολις city ἐπιστρέψῃς επιστρεφω turn around; return καὶ και and; even ἐρεῖς ερεω.1 state; mentioned τῷ ο the Αβεσσαλωμ αβεσσαλωμ pass through; spread οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king κατόπισθέν κατοπισθε of me; mine διελήλυθεν διερχομαι pass through; spread ὁ ο the πατήρ πατηρ father σου σου of you; your καὶ και and; even νῦν νυν now; present παῖς παις child; boy σού σου of you; your εἰμι ειμι be βασιλεῦ βασιλευς monarch; king ἔασόν εαω allow; let με με me ζῆσαι ζαω live; alive παῖς παις child; boy τοῦ ο the πατρός πατηρ father σου σου of you; your ἤμην εμος mine; my own τότε τοτε at that καὶ και and; even ἀρτίως αρτιως and; even νῦν νυν now; present ἐγὼ εγω I δοῦλος δουλος subject σός σος your καὶ και and; even διασκεδάσεις διασκεδαζω me τὴν ο the βουλὴν βουλη intent Αχιτοφελ αχιτοφελ Achitophel; Akhitofel
15:34 וְ wᵊ וְ and אִם־ ʔim- אִם if הָ hā הַ the עִ֣יר ʕˈîr עִיר town תָּשׁ֗וּב tāšˈûv שׁוב return וְ wᵊ וְ and אָמַרְתָּ֤ ʔāmartˈā אמר say לְ lᵊ לְ to אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant אֲנִ֤י ʔᵃnˈî אֲנִי i הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶֽהְיֶ֔ה ʔˈehyˈeh היה be עֶ֣בֶד ʕˈeveḏ עֶבֶד servant אָבִ֤יךָ ʔāvˈîḵā אָב father וַֽ wˈa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i מֵ mē מִן from אָ֔ז ʔˈāz אָז then וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant וְ wᵊ וְ and הֵפַרְתָּ֣ה hēfartˈā פרר break לִ֔י lˈî לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel אֲחִיתֹֽפֶל׃ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
15:34. si autem in civitatem revertaris et dixeris Absalom servus tuus sum rex sicut fui servus patris tui sic ero servus tuus dissipabis consilium AhitofelBut if thou return into the city, and wilt say to Absalom: I am thy servant, O king: as I have been thy father's servant, so I will be thy servant: thou shalt defeat the counsel of Achitophel.
34. but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father’s servant in time past, so will I now be thy servant: then shalt thou defeat for me the counsel of Ahithophel.
15:34. But if you return to the city, and you say to Absalom, ‘I am your servant, O king; just as I have been the servant of your father, so too will I be your servant,’ you will destroy the counsel of Ahithophel
15:34. But if thou return to the city, and say unto Absalom, I will be thy servant, O king; [as] I [have been] thy father’s servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel.
But if thou return to the city, and say unto Absalom, I will be thy servant, O king; [as] I [have been] thy father' s servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel:

15:34 но если возвратишься в город и скажешь Авессалому: <<царь, [прошли мимо братья твои, и царь отец твой прошел, и ныне] я раб твой; [оставь меня в живых;] доселе я был рабом отца твоего, а теперь я~--- твой раб>>: то ты расстроишь для меня совет Ахитофела.
15:34
καὶ και and; even
ἐὰν εαν and if; unless
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ἐπιστρέψῃς επιστρεφω turn around; return
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
τῷ ο the
Αβεσσαλωμ αβεσσαλωμ pass through; spread
οἱ ο the
ἀδελφοί αδελφος brother
σου σου of you; your
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
κατόπισθέν κατοπισθε of me; mine
διελήλυθεν διερχομαι pass through; spread
ο the
πατήρ πατηρ father
σου σου of you; your
καὶ και and; even
νῦν νυν now; present
παῖς παις child; boy
σού σου of you; your
εἰμι ειμι be
βασιλεῦ βασιλευς monarch; king
ἔασόν εαω allow; let
με με me
ζῆσαι ζαω live; alive
παῖς παις child; boy
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἤμην εμος mine; my own
τότε τοτε at that
καὶ και and; even
ἀρτίως αρτιως and; even
νῦν νυν now; present
ἐγὼ εγω I
δοῦλος δουλος subject
σός σος your
καὶ και and; even
διασκεδάσεις διασκεδαζω me
τὴν ο the
βουλὴν βουλη intent
Αχιτοφελ αχιτοφελ Achitophel; Akhitofel
15:34
וְ wᵊ וְ and
אִם־ ʔim- אִם if
הָ הַ the
עִ֣יר ʕˈîr עִיר town
תָּשׁ֗וּב tāšˈûv שׁוב return
וְ wᵊ וְ and
אָמַרְתָּ֤ ʔāmartˈā אמר say
לְ lᵊ לְ to
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
אֲנִ֤י ʔᵃnˈî אֲנִי i
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶֽהְיֶ֔ה ʔˈehyˈeh היה be
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
אָבִ֤יךָ ʔāvˈîḵā אָב father
וַֽ wˈa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
מֵ מִן from
אָ֔ז ʔˈāz אָז then
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant
וְ wᵊ וְ and
הֵפַרְתָּ֣ה hēfartˈā פרר break
לִ֔י lˈî לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
עֲצַ֥ת ʕᵃṣˌaṯ עֵצָה counsel
אֲחִיתֹֽפֶל׃ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
15:34. si autem in civitatem revertaris et dixeris Absalom servus tuus sum rex sicut fui servus patris tui sic ero servus tuus dissipabis consilium Ahitofel
But if thou return into the city, and wilt say to Absalom: I am thy servant, O king: as I have been thy father's servant, so I will be thy servant: thou shalt defeat the counsel of Achitophel.
15:34. But if you return to the city, and you say to Absalom, ‘I am your servant, O king; just as I have been the servant of your father, so too will I be your servant,’ you will destroy the counsel of Ahithophel
15:34. But if thou return to the city, and say unto Absalom, I will be thy servant, O king; [as] I [have been] thy father’s servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:34: return: Sa2 15:20; Jos 8:2; Mat 10:16
as I have been: Sa2 16:16-19
then mayest: Sa2 17:5-14
Geneva 1599
But if thou return to the city, and say unto Absalom, I will be thy (u) servant, O king; [as] I [have been] thy father's servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel.
(u) Though Hushai was deceitful here at the king's request, we may not use this example to excuse our deceit.
John Gill
But if thou return to the city,.... To the city of Jerusalem, from whence it seems he came:
and say unto Absalom, I will be thy servant, O king; as he was by usurpation, and by the proclamation of the people with him. David directs him to address him thus, that he might have no suspicion of him, having been an old friend of his:
as I have been thy father's servant hitherto; perhaps in the character of a counsellor, as it should seem, since as such he was afterwards employed by Absalom:
so will I now also be thy servant; in whatsoever thou shall please to employ me under thee:
then mayest thou for me defeat the counsel of Ahithophel; for being taken into Absalom's service, and made one of his counsellors, he would be privy to the advice of Ahithophel, and so be able to work against him.
John Wesley
And say - That is, as faithful to thee, as I have been to thy father. David's suggesting this crafty counsel must be reckoned amongst his sins. Nevertheless God was pleased to direct this evil advice to a good end.
15:3515:35: Եւ ահա ընդ քեզ Սադովկ եւ Աբիաթար քահանայք. եւ եղիցի բան զոր լսիցես ՚ի տանէ արքայի՝ պատմեսջի՛ր Սադովկայ եւ Աբիաթարու քահանայից։
35 Ահա այնտեղ քեզ հետ կը լինեն Սադոկ եւ Աբիաթար քահանաները, եւ եթէ որեւէ բան լսես արքայի տնից, յայտնի՛ր Սադոկ ու Աբիաթար քահանաներին:
35 Սադովկ ու Աբիաթար քահանաները հոն քեզի հետ են ու թագաւորին տունէն ինչ որ լսես, Սադովկ ու Աբիաթար քահանաներուն կրնաս պատմել։
Եւ ահա ընդ քեզ Սադովկ եւ Աբիաթար քահանայք. եւ եղիցի բան զոր լսիցես ի տանէ արքայի` պատմեսջիր Սադովկայ եւ Աբիաթարու քահանայից:

15:35: Եւ ահա ընդ քեզ Սադովկ եւ Աբիաթար քահանայք. եւ եղիցի բան զոր լսիցես ՚ի տանէ արքայի՝ պատմեսջի՛ր Սադովկայ եւ Աբիաթարու քահանայից։
35 Ահա այնտեղ քեզ հետ կը լինեն Սադոկ եւ Աբիաթար քահանաները, եւ եթէ որեւէ բան լսես արքայի տնից, յայտնի՛ր Սադոկ ու Աբիաթար քահանաներին:
35 Սադովկ ու Աբիաթար քահանաները հոն քեզի հետ են ու թագաւորին տունէն ինչ որ լսես, Սադովկ ու Աբիաթար քահանաներուն կրնաս պատմել։
zohrab-1805▾ eastern-1994▾ western am▾
15:3515:35 Вот, там с тобою Садок и Авиафар священники, и всякое слово, какое услышишь из дома царя, пересказывай Садоку и Авиафару священникам.
15:35 καὶ και and; even ἰδοὺ ιδου see!; here I am μετὰ μετα with; amid σοῦ σου of you; your ἐκεῖ εκει there Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even Αβιαθαρ αβιαθαρ Abiathar; Aviathar οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even ἔσται ειμι be πᾶν πας all; every ῥῆμα ρημα statement; phrase ὃ ος who; what ἐὰν εαν and if; unless ἀκούσῃς ακουω hear ἐξ εκ from; out of οἴκου οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἀναγγελεῖς αναγγελλω announce τῷ ο the Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even τῷ ο the Αβιαθαρ αβιαθαρ Abiathar; Aviathar τοῖς ο the ἱερεῦσιν ιερευς priest
15:35 וַ wa וְ and הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not עִמְּךָ֙ ʕimmᵊḵˌā עִם with שָׁ֔ם šˈām שָׁם there צָדֹ֥וק ṣāḏˌôq צָדֹוק Zadok וְ wᵊ וְ and אֶבְיָתָ֖ר ʔevyāṯˌār אֶבְיָתָר Abiathar הַ ha הַ the כֹּהֲנִ֑ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כָּל־ kol- כֹּל whole הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תִּשְׁמַע֙ tišmˌaʕ שׁמע hear מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king תַּגִּ֕יד taggˈîḏ נגד report לְ lᵊ לְ to צָדֹ֥וק ṣāḏˌôq צָדֹוק Zadok וּ û וְ and לְ lᵊ לְ to אֶבְיָתָ֖ר ʔevyāṯˌār אֶבְיָתָר Abiathar הַ ha הַ the כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
15:35. habes autem tecum Sadoc et Abiathar sacerdotes et omne verbum quodcumque audieris de domo regis indicabis Sadoc et Abiathar sacerdotibusAnd thou hast with thee Sadoc, and soever thou shalt hear out of the king's house, thou shalt tell it to Sadoc and Abiathar the priests.
35. And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king’s house, thou shalt tell it to Zadok and Abiathar the priests.
15:35. And you have with you the priests Zadok and Abiathar. And any word whatsoever that you will hear from the house of the king, you shall reveal it to Zadok and Abiathar, the priests.
15:35. And [hast thou] not there with thee Zadok and Abiathar the priests? therefore it shall be, [that] what thing soever thou shalt hear out of the king’s house, thou shalt tell [it] to Zadok and Abiathar the priests.
And [hast thou] not there with thee Zadok and Abiathar the priests? therefore it shall be, [that] what thing soever thou shalt hear out of the king' s house, thou shalt tell [it] to Zadok and Abiathar the priests:

15:35 Вот, там с тобою Садок и Авиафар священники, и всякое слово, какое услышишь из дома царя, пересказывай Садоку и Авиафару священникам.
15:35
καὶ και and; even
ἰδοὺ ιδου see!; here I am
μετὰ μετα with; amid
σοῦ σου of you; your
ἐκεῖ εκει there
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
ἔσται ειμι be
πᾶν πας all; every
ῥῆμα ρημα statement; phrase
ος who; what
ἐὰν εαν and if; unless
ἀκούσῃς ακουω hear
ἐξ εκ from; out of
οἴκου οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἀναγγελεῖς αναγγελλω announce
τῷ ο the
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
τῷ ο the
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
τοῖς ο the
ἱερεῦσιν ιερευς priest
15:35
וַ wa וְ and
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
עִמְּךָ֙ ʕimmᵊḵˌā עִם with
שָׁ֔ם šˈām שָׁם there
צָדֹ֥וק ṣāḏˌôq צָדֹוק Zadok
וְ wᵊ וְ and
אֶבְיָתָ֖ר ʔevyāṯˌār אֶבְיָתָר Abiathar
הַ ha הַ the
כֹּהֲנִ֑ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כָּל־ kol- כֹּל whole
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תִּשְׁמַע֙ tišmˌaʕ שׁמע hear
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
תַּגִּ֕יד taggˈîḏ נגד report
לְ lᵊ לְ to
צָדֹ֥וק ṣāḏˌôq צָדֹוק Zadok
וּ û וְ and
לְ lᵊ לְ to
אֶבְיָתָ֖ר ʔevyāṯˌār אֶבְיָתָר Abiathar
הַ ha הַ the
כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
15:35. habes autem tecum Sadoc et Abiathar sacerdotes et omne verbum quodcumque audieris de domo regis indicabis Sadoc et Abiathar sacerdotibus
And thou hast with thee Sadoc, and soever thou shalt hear out of the king's house, thou shalt tell it to Sadoc and Abiathar the priests.
15:35. And you have with you the priests Zadok and Abiathar. And any word whatsoever that you will hear from the house of the king, you shall reveal it to Zadok and Abiathar, the priests.
15:35. And [hast thou] not there with thee Zadok and Abiathar the priests? therefore it shall be, [that] what thing soever thou shalt hear out of the king’s house, thou shalt tell [it] to Zadok and Abiathar the priests.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:35: thou shalt tell: Sa2 17:15, Sa2 17:16
Carl Friedrich Keil and Franz Delitzsch

David then commissioned him to communicate to the priests Zadok and Abiathar all that he should hear of the king's house, and send word to him through their sons.
John Gill
And hast thou not there with thee Zadok and Abiathar the priests?.... To assist in forming schemes directly opposite to Ahithophel's, or to whom he could communicate the secrets of Absalom's court:
therefore it shall be that what thing soever thou shalt hear out of the king's house; Absalom's, who had now, at possession of the house and palace of David:
thou shalt tell it to Zadok and Abiathar the priests; to whom he might have recourse without suspicion, pretending he had business with them as priests, on religious accounts, to offer sacrifices for him, &c.
15:3615:36: Եւ ահա ե՛ն ընդ նոսա երկոքեան որդիք իւրեանց, Աքիմաաս որդի Սադովկայ, եւ Յովնաթան որդի Աբիաթարայ. եւ առաքեսջի՛ք ՚ի ձեռն նոցա առ իս զամենայն բան զոր եւ լսիցէք։
36 Ահա նրանց հետ են իրենց երկու որդիները՝ Սադոկի որդի Աքիմաասն ու Աբիաթարի որդի Յովնաթանը: Նրանց միջոցով ինձ յայտնեցէ՛ք ամէն ինչ, որ կը լսէք»:
36 Ահա հոն անոնց երկու որդիները, Սադովկի որդին Աքիմաաս ու Աբիաթարի որդին Յովնաթան, իրենց հետ են։ Ամէն լսած խօսքերնիդ անոնց միջոցով ինծի կրնաք իմացնել»։
Եւ ահա են ընդ նոսա երկոքեան որդիք իւրեանց, Աքիմաաս որդի Սադովկայ եւ Յովնաթան որդի Աբիաթարայ. եւ առաքեսջիք ի ձեռն նոցա առ իս զամենայն բան զոր եւ լսիցէք:

15:36: Եւ ահա ե՛ն ընդ նոսա երկոքեան որդիք իւրեանց, Աքիմաաս որդի Սադովկայ, եւ Յովնաթան որդի Աբիաթարայ. եւ առաքեսջի՛ք ՚ի ձեռն նոցա առ իս զամենայն բան զոր եւ լսիցէք։
36 Ահա նրանց հետ են իրենց երկու որդիները՝ Սադոկի որդի Աքիմաասն ու Աբիաթարի որդի Յովնաթանը: Նրանց միջոցով ինձ յայտնեցէ՛ք ամէն ինչ, որ կը լսէք»:
36 Ահա հոն անոնց երկու որդիները, Սադովկի որդին Աքիմաաս ու Աբիաթարի որդին Յովնաթան, իրենց հետ են։ Ամէն լսած խօսքերնիդ անոնց միջոցով ինծի կրնաք իմացնել»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3615:36 Там с ними и два сына их, Ахимаас, сын Садока, и Ионафан, сын Авиафара; чрез них посылайте ко мне всякое известие, какое услышите.
15:36 ἰδοὺ οραω view; see ἐκεῖ εκει there μετ᾿ μετα with; amid αὐτῶν αυτος he; him δύο δυο two υἱοὶ υιος son αὐτῶν αυτος he; him Αχιμαας αχιμαας son τῷ ο the Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even Ιωναθαν ιωναθαν son τῷ ο the Αβιαθαρ αβιαθαρ Abiathar; Aviathar καὶ και and; even ἀποστελεῖτε αποστελλω send off / away ἐν εν in χειρὶ χειρ hand αὐτῶν αυτος he; him πρός προς to; toward με με me πᾶν πας all; every ῥῆμα ρημα statement; phrase ὃ ος who; what ἐὰν εαν and if; unless ἀκούσητε ακουω hear
15:36 הִנֵּה־ hinnē- הִנֵּה behold שָׁ֤ם šˈām שָׁם there עִמָּם֙ ʕimmˌām עִם with שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son אֲחִימַ֣עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz לְ lᵊ לְ to צָדֹ֔וק ṣāḏˈôq צָדֹוק Zadok וִ wi וְ and יהֹונָתָ֖ן yhônāṯˌān יְהֹונָתָן Jehonathan לְ lᵊ לְ to אֶבְיָתָ֑ר ʔevyāṯˈār אֶבְיָתָר Abiathar וּ û וְ and שְׁלַחְתֶּ֤ם šᵊlaḥtˈem שׁלח send בְּ bᵊ בְּ in יָדָם֙ yāḏˌām יָד hand אֵלַ֔י ʔēlˈay אֶל to כָּל־ kol- כֹּל whole דָּבָ֖ר dāvˌār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּשְׁמָֽעוּ׃ tišmˈāʕû שׁמע hear
15:36. sunt autem cum eis duo filii eorum Achimaas Sadoc et Ionathan Abiathar et mittetis per eos ad me omne verbum quod audieritisAnd there are with them their two sons Achimaas; the son of Sadoc, and Jonathan the son of Abiathar: and you shall send by them to me every thing that you shall hear.
36. Behold, they have there with them their two sons, Ahimaaz Zadok’s son, and Jonathan Abiathar’s son; and by them ye shall send unto me every thing that ye shall hear.
15:36. Now with them are their two sons Ahimaaz, the son of Zadok, and Jonathan, the son of Abiathar. And you shall send to me by them every word that you will have heard.”
15:36. Behold, [they have] there with them their two sons, Ahimaaz Zadok’s [son], and Jonathan Abiathar’s [son]; and by them ye shall send unto me every thing that ye can hear.
Behold, [they have] there with them their two sons, Ahimaaz Zadok' s [son], and Jonathan Abiathar' s [son]; and by them ye shall send unto me every thing that ye can hear:

15:36 Там с ними и два сына их, Ахимаас, сын Садока, и Ионафан, сын Авиафара; чрез них посылайте ко мне всякое известие, какое услышите.
15:36
ἰδοὺ οραω view; see
ἐκεῖ εκει there
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
δύο δυο two
υἱοὶ υιος son
αὐτῶν αυτος he; him
Αχιμαας αχιμαας son
τῷ ο the
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
Ιωναθαν ιωναθαν son
τῷ ο the
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
καὶ και and; even
ἀποστελεῖτε αποστελλω send off / away
ἐν εν in
χειρὶ χειρ hand
αὐτῶν αυτος he; him
πρός προς to; toward
με με me
πᾶν πας all; every
ῥῆμα ρημα statement; phrase
ος who; what
ἐὰν εαν and if; unless
ἀκούσητε ακουω hear
15:36
הִנֵּה־ hinnē- הִנֵּה behold
שָׁ֤ם šˈām שָׁם there
עִמָּם֙ ʕimmˌām עִם with
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בְנֵיהֶ֔ם vᵊnêhˈem בֵּן son
אֲחִימַ֣עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
לְ lᵊ לְ to
צָדֹ֔וק ṣāḏˈôq צָדֹוק Zadok
וִ wi וְ and
יהֹונָתָ֖ן yhônāṯˌān יְהֹונָתָן Jehonathan
לְ lᵊ לְ to
אֶבְיָתָ֑ר ʔevyāṯˈār אֶבְיָתָר Abiathar
וּ û וְ and
שְׁלַחְתֶּ֤ם šᵊlaḥtˈem שׁלח send
בְּ bᵊ בְּ in
יָדָם֙ yāḏˌām יָד hand
אֵלַ֔י ʔēlˈay אֶל to
כָּל־ kol- כֹּל whole
דָּבָ֖ר dāvˌār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תִּשְׁמָֽעוּ׃ tišmˈāʕû שׁמע hear
15:36. sunt autem cum eis duo filii eorum Achimaas Sadoc et Ionathan Abiathar et mittetis per eos ad me omne verbum quod audieritis
And there are with them their two sons Achimaas; the son of Sadoc, and Jonathan the son of Abiathar: and you shall send by them to me every thing that you shall hear.
15:36. Now with them are their two sons Ahimaaz, the son of Zadok, and Jonathan, the son of Abiathar. And you shall send to me by them every word that you will have heard.”
15:36. Behold, [they have] there with them their two sons, Ahimaaz Zadok’s [son], and Jonathan Abiathar’s [son]; and by them ye shall send unto me every thing that ye can hear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:36: their two sons: Sa2 15:27, Sa2 17:17, Sa2 18:19-33
John Gill
Behold, they have there with them two sons, Ahimaaz, Zadok's son, and Jonathan, Abiathar's son,.... As in 2Kings 15:27; not that they were in the city with them, but they were near it, 2Kings 17:17; with whom they had a communication:
and by whom ye shall send unto me everything that ye can hear; that is, by the sons of the priests; he telling the priests how things were at court, and they sending their sons with messages to David; which was a good scheme to get intelligence, and easy to be put into execution.
John Wesley
There - Not in Jerusalem, but in a place near it, to which they could easily send upon occasion.
15:3715:37: Եւ եմուտ Քուսի բարեկամ Դաւթի ՚ի քաղաքն. եւ Աբեսողոմ մտանէր ՚ի քաղաքն։
37 Դաւթի բարեկամ Քուսին եկաւ քաղաք, եւ Աբեսաղոմը մտաւ Երուսաղէմ քաղաքը:
37 Դաւիթին բարեկամը Քուսի քաղաքը մտաւ ու Աբիսողոմ ալ Երուսաղէմ մտաւ*։
Եւ եմուտ Քուսի բարեկամ Դաւթի ի քաղաքն. եւ Աբիսողոմ մտանէր [210]ի քաղաքն:

15:37: Եւ եմուտ Քուսի բարեկամ Դաւթի ՚ի քաղաքն. եւ Աբեսողոմ մտանէր ՚ի քաղաքն։
37 Դաւթի բարեկամ Քուսին եկաւ քաղաք, եւ Աբեսաղոմը մտաւ Երուսաղէմ քաղաքը:
37 Դաւիթին բարեկամը Քուսի քաղաքը մտաւ ու Աբիսողոմ ալ Երուսաղէմ մտաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
15:3715:37 И пришел Хусий, друг Давидов, в город; Авессалом же вступал тогда в Иерусалим.
15:37 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Χουσι χουσι the ἑταῖρος εταιρος partner Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for τὴν ο the πόλιν πολις city καὶ και and; even Αβεσσαλωμ αβεσσαλωμ intrude; travel into εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
15:37 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come חוּשַׁ֛י ḥûšˈay חוּשַׁי Hushai רֵעֶ֥ה rēʕˌeh רֵעֶה fellow דָוִ֖ד ḏāwˌiḏ דָּוִד David הָ hā הַ the עִ֑יר ʕˈîr עִיר town וְ wᵊ וְ and אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom יָבֹ֖א yāvˌō בוא come יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
15:37. veniente ergo Husai amico David in civitatem Absalom quoque ingressus est HierusalemThen Chusai the friend of David went into the city, and Absalom came into Jerusalem.
37. So Hushai David’s friend came into the city; and Absalom came into Jerusalem.
15:37. Therefore, Hushai, the friend of David, went into the city. And Absalom also entered into Jerusalem.
15:37. So Hushai David’s friend came into the city, and Absalom came into Jerusalem.
So Hushai David' s friend came into the city, and Absalom came into Jerusalem:

15:37 И пришел Хусий, друг Давидов, в город; Авессалом же вступал тогда в Иерусалим.
15:37
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Χουσι χουσι the
ἑταῖρος εταιρος partner
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
τὴν ο the
πόλιν πολις city
καὶ και and; even
Αβεσσαλωμ αβεσσαλωμ intrude; travel into
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
15:37
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
חוּשַׁ֛י ḥûšˈay חוּשַׁי Hushai
רֵעֶ֥ה rēʕˌeh רֵעֶה fellow
דָוִ֖ד ḏāwˌiḏ דָּוִד David
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וְ wᵊ וְ and
אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom
יָבֹ֖א yāvˌō בוא come
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
15:37. veniente ergo Husai amico David in civitatem Absalom quoque ingressus est Hierusalem
Then Chusai the friend of David went into the city, and Absalom came into Jerusalem.
15:37. Therefore, Hushai, the friend of David, went into the city. And Absalom also entered into Jerusalem.
15:37. So Hushai David’s friend came into the city, and Absalom came into Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:37: Absalom came into Jerusalem - It is very probable that he and his partisans were not far from the city when David left it, and this was one reason which caused him to hurry his departure.
Reader, behold in the case of David a sad vicissitude of human affairs, and a fearful proof of their instability. Behold a king, the greatest that ever lived, a profound politician, an able general, a brave soldier, a poet of the most sublime genius and character, a prophet of the Most High God, and the deliverer of his country, driven from his dominions by his own son, abandoned by his fickle people, and for a time even by his God! See in his desolate state that there is none so exalted that God cannot abase, and none so abased that God cannot exalt. He was forsaken for a time, and his enemies triumphed; God returned, and his enemies were confounded. His crime, it is true, was great and God had declared by Nathan what had now come to pass. God is just, and in numberless instances sees right to show his displeasure even at those sins which his mercy has forgiven. In all cases it is a fearful and bitter thing to sin against the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:37: friend: Sa2 16:16; Ch1 27:33
Absalom: Sa2 16:15
Next: 2 Kings (2 Samuel) Chapter 16
Carl Friedrich Keil and Franz Delitzsch

So Hushai went into the city when Absalom came to Jerusalem. The w before the second clause, followed by the imperfect יבוא, indicates contemporaneous occurrence (vid., Ewald, 346, b.).
John Gill
So Hushai David's friend came into the city,.... The city of Jerusalem, by the direction and persuasion of David, and in obedience to him, in order to serve him to the uttermost:
and Absalom came into Jerusalem: just at the same time; so that he knew not that Hushai had been out of it, and been with David, and which also appears from what he said to him, 2Kings 16:17.
John Wesley
Absalom came, &c. - How soon do royal cities and royal palaces change their masters? But we look for a kingdom which cannot be moved.