Home | Books | Headwords - Wordforms | A-Z | Gospels: chrestomathy - parallels | Commentaries-sources | Arak29 | Dictionaries | Գրաբարից-փոխարկիչ 
| < PreviousԹագաւորութիւններ Բ - 16 | 2 Samuel - 16Next > |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706In the close of the foregoing chapter we left David flying from Jerusalem, and Absalom entering into it; in this chapter, I. We are to follow David in his melancholy flight; and there we find him, 1. Cheated by Ziba, ver. 1-4. 2. Cursed by Shimei, which he bears with wonderful patience, ver. 5-14. II. We are to meet Absalom in his triumphant entry; and there we find him, 1. Cheated by Hushai, ver. 15-19. 2. Counselled by Ahithophel to go in unto his father's concubines, ver. 20-23.Adam Clarke: Commentary on the Bible - 1831Ziba, servant of Mephibosheth, meets David with provisions, and by false insinuations obtains the grant of his masters property, Sa2 16:1-4. Shimei abuses and curses David, who restrains Abishai from slaying him, Sa2 16:5-14. Hushai makes a feigned tender of his services to Absalom, Sa2 16:15-19. Absalom calls a council and Ahithophel advises him to go in to his father's concubines, Sa2 16:20-22. Character of Ahithophel as a counselor, Sa2 16:23.2 Kings (2 Samuel) 16:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Sa2 16:1, Ziba, by presents and false suggestions, obtains his master's inheritance; Sa2 16:5, At Bahurim Shimei curse David; Sa2 16:9, David with patience abstains, and restrains others, from Rev_enge; Sa2 16:15, Hushai insinuates himself into Absalom's counsel; Sa2 16:20, Ahithophel's counsel.Carl Friedrich Keil and Franz DelitzschZiba's faithless conduct towards Mephibosheth. - 2Kings 16:1. When David had gone a little over the height (of the Mount of Olives: הראשׁ points back to 2Kings 15:32), Mephibosheth's servant Ziba came to meet him, with a couple of asses saddled, and laden with two hundred loaves, a hundred raisin-cakes, a hundred date or fig-cakes, and a skin of wine. The word קיץ corresponds to the Greek ὀπώρα, as the lxx have rendered it in Jer 40:10, Jer 40:12, and is used to signify summer fruits, both here and in Amos 8:1 (Symm.). The early translators rendered it lumps of figs in the present passage (παλάθαι; cf. Ges. Thes. p. 1209). The Septuagint only has ἑκατὸν φοίνικες. The latter is certainly the more correct, as the dried lumps of figs or fig-cakes were called דּבלים (1Kings 25:18); and even at the present day ripe dates, pressed together in lumps like cakes, are used in journeys through the desert, as a satisfying and refreshing food (vid., Winer, bibl. Realwrterbuch, i. 253). 2Kings 16:2 When the king asked him, "What are these for thee?" i.e., what art thou going to do with them? Ziba replied, "The asses are for the king's family to ride upon (to ride upon in turn), the bread and summer fruits for the young men (the king's servants) to eat, and the wine for those that are faint in the desert to drink" (see at 2Kings 15:23). The Chethib ולהלחם is evidently a copyist's error for והלּחם. 2Kings 16:3 To the further question put by the king, "Where is thy lord (Mephibosheth)? Ziba replied, "Behold, he sits (is staying) in Jerusalem; for he said, To-day will the house of Israel restore the kingship (government) of my father." The "kingship of my father," inasmuch as the throne would have passed to Jonathan if he had outlived Saul. It is obvious enough, apart altogether from 2Kings 19:25., the Ziba was calumniating his master Mephibosheth, in the hope of getting possession of the lands that he was farming for him. A cripple like Mephibosheth, lame in both feet, who had never put in any claim to the throne before, could not possibly have got the idea now that the people of Israel, who had just chosen Absalom as king, would give the throne of Saul to such a cripple as he was. It is true that Ziba's calumny was very improbable; nevertheless, in the general confusion of affairs, it was not altogether an inconceivable thing that the oppressed party of Saul might avail themselves of this opportunity to make an attempt to restore the power of that house, which many greatly preferred to that of David, under the name of Mephibosheth. 2Kings 16:4 And in the excited state in which David then was, he was weak enough to give credence to Ziba's words, and to commit the injustice of promising the calumniator all that belonged to Mephibosheth, - a promise for which he most politely thanked him. השׁתּחויתי, "I bow myself," equivalent to, I lay myself at thy feet. "May I find favour in the eyes of my lord the king!" i.e., may the king grant me his favour (vid., 1Kings 1:18). Geneva 1599And when David was a little past the (a) top [of the hill], behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred [loaves] of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.(a) Which was the hill of olives, (2Kings 15:30). John GillINTRODUCTION TO SECOND SAMUEL 16In this chapter is an account of Ziba, the servant of Mephibosheth, getting his inheritance by misrepresentation of him, and by presents to David, 2Kings 16:1; and of Shimei's cursing David as he passed along, which David bore patiently, and would not suffer others to avenge it on him, 2Kings 16:5; and of Hushai's offer of his service to Absalom, who admitted him to be of his privy council, 2Kings 16:15; and of the counsel which Ahithophel gave, 2Kings 15:20. John WesleyBottle - A large bottle, or vessel proportionable to the other provisions.Robert Jamieson, A. R. Fausset and David BrownZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Kings 16:1-4)Ziba the servant of Mephibosheth met him--This crafty man, anticipating the certain failure of Absalom's conspiracy, took steps to prepare for his future advancement on the restoration of the king. a bottle of wine--a large goatskin vessel. Its size made the supply of wine proportioned to the rest of his present. |
|
16:116:1: Եւ Դաւիթ անցեա՛լ էր սակաւիկ ինչ ըստ Հռովս։ Եւ ահա Սիբա պատանի Մեմփիբոսթեայ ընդ առաջ նորա. եւ զո՛յգք իշոց բեռնաւորաց, եւ ՚ի նոսա երկերիւր նկանակ, եւ հարեւր չամչեայ, եւ հարիւր արմաւ, եւ մա՛ր մի գինւոյ[3311]։ [3311] Յօրինակին. Պատանի Մեմփոսթեայ... եւ հարեւր չամչեայ, եւ Ճ արմաւ։ Եւ Դաւիթ անցեալ էր սակաւիկ ինչ ըստ [211]Հռովս, եւ ահա Սիբա պատանի Մեմփիբոսթեայ ընդ առաջ նորա, եւ զոյգք իշոց բեռնաւորաց, եւ ի նոսա երկերիւր նկանակ եւ հարեւր [212]չամչեայ եւ հարեւր արմաւ եւ մար`` մի գինւոյ:1 Դաւիթը հազիւ էր հեռացել Հռոսից, երբ Մեմփիբոսթէի ծառայ Սիբան նրան ընդառաջ եկաւ երկու բեռնաւորուած էշերով: Դրանց վրայ կային երկու հարիւր նկանակ, հարիւր ողկոյզ չամիչ, հարիւր շարոց արմաւ եւ մի սափոր գինի: 16 Երբ Դաւիթ լերանը գլուխէն քիչ մը անցեր էր, ահա Մեմփիբոսթէին ծառան Սիբա զանիկա դիմաւորեց, իրեն հետ երկու էշ ունենալով, որոնց վրայ երկու հարիւր հաց, հարիւր ողկոյզ չամիչ ու հարիւր ամառնային պտուղ* ու տիկ մը գինի բեռցուցած էր։ 16:1: Եւ Դաւիթ անցեա՛լ էր սակաւիկ ինչ ըստ Հռովս։ Եւ ահա Սիբա պատանի Մեմփիբոսթեայ ընդ առաջ նորա. եւ զո՛յգք իշոց բեռնաւորաց, եւ ՚ի նոսա երկերիւր նկանակ, եւ հարեւր չամչեայ, եւ հարիւր արմաւ, եւ մա՛ր մի գինւոյ[3311]։ [3311] Յօրինակին. Պատանի Մեմփոսթեայ... եւ հարեւր չամչեայ, եւ Ճ արմաւ։ 1 Դաւիթը հազիւ էր հեռացել Հռոսից, երբ Մեմփիբոսթէի ծառայ Սիբան նրան ընդառաջ եկաւ երկու բեռնաւորուած էշերով: Դրանց վրայ կային երկու հարիւր նկանակ, հարիւր ողկոյզ չամիչ, հարիւր շարոց արմաւ եւ մի սափոր գինի: 16 Երբ Դաւիթ լերանը գլուխէն քիչ մը անցեր էր, ահա Մեմփիբոսթէին ծառան Սիբա զանիկա դիմաւորեց, իրեն հետ երկու էշ ունենալով, որոնց վրայ երկու հարիւր հաց, հարիւր ողկոյզ չամիչ ու հարիւր ամառնային պտուղ* ու տիկ մը գինի բեռցուցած էր։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:116:1 Когда Давид немного сошел с вершины горы, вот встречается ему Сива, слуга Мемфивосфея, с парою навьюченных ослов, и на них двести хлебов, сто связок изюму, сто связок смокв и мех с вином. And when David was a little past the top [of the hill], behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred [loaves] of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine:16:1 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith παρῆλθεν παρερχομαι pass; transgress βραχύ βραχυς little τι τις anyone; someone ἀπὸ απο from; away τῆς ο the Ροως ροως and; even ἰδοὺ οραω view; see Σιβα σιβα the παιδάριον παιδαριον little boy Μεμφιβοσθε μεμφιβοσθε into; for ἀπαντὴν απαντη he; him καὶ και and; even ζεῦγος ζευγος yoke; couple ὄνων ονος donkey ἐπισεσαγμένων επισαττω and; even ἐπ᾿ επι in; on αὐτοῖς αυτος he; him διακόσιοι διακοσιοι two hundred ἄρτοι αρτος bread; loaves καὶ και and; even ἑκατὸν εκατον hundred σταφίδες σταφις and; even ἑκατὸν εκατον hundred φοίνικες φοινιξ.1 palm tree; palm καὶ και and; even Νεβελ νεβελ wine 16:1 וְ wᵊ וְ and דָוִ֗ד ḏāwˈiḏ דָּוִד David עָבַ֤ר ʕāvˈar עבר pass מְעַט֙ mᵊʕˌaṭ מְעַט little מֵֽ mˈē מִן from הָ hā הַ the רֹ֔אשׁ rˈōš רֹאשׁ head וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold צִיבָ֛א ṣîvˈā צִיבָא Ziba נַ֥עַר nˌaʕar נַעַר boy מְפִי־בֹ֖שֶׁת mᵊfî-vˌōšeṯ מְפִיבֹשֶׁת Mephibosheth לִ li לְ to קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter וְ wᵊ וְ and צֶ֨מֶד ṣˌemeḏ צֶמֶד span חֲמֹרִ֜ים ḥᵃmōrˈîm חֲמֹור he-ass חֲבֻשִׁ֗ים ḥᵃvušˈîm חבשׁ saddle וַ wa וְ and עֲלֵיהֶם֩ ʕᵃlêhˌem עַל upon מָאתַ֨יִם māṯˌayim מֵאָה hundred לֶ֜חֶם lˈeḥem לֶחֶם bread וּ û וְ and מֵאָ֧ה mēʔˈā מֵאָה hundred צִמּוּקִ֛ים ṣimmûqˈîm צִמּוּקִים cakes וּ û וְ and מֵ֥אָה mˌēʔā מֵאָה hundred קַ֖יִץ qˌayiṣ קַיִץ summer וְ wᵊ וְ and נֵ֥בֶל nˌēvel נֵבֶל jar יָֽיִן׃ yˈāyin יַיִן wine 16:1. cumque David transisset paululum montis verticem apparuit Siba puer Mifiboseth in occursum eius cum duobus asinis qui onerati erant ducentis panibus et centum alligaturis uvae passae et centum massis palatarum et utribus viniAnd when David was a little past the top of the hill, behold Siba the servant of Miphiboseth came to meet him with two asses, laden with two hundred loaves of bread, and a hundred bunches of raisins, a hundred cakes of figs, and a vessel of wine. 1. And when David was a little past the top , behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred clusters of raisins, and an hundred of summer fruits, and a bottle of wine. 16:1 Когда Давид немного сошел с вершины горы, вот встречается ему Сива, слуга Мемфивосфея, с парою навьюченных ослов, и на них двести хлебов, сто связок изюму, сто связок смокв и мех с вином. 16:1 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith παρῆλθεν παρερχομαι pass; transgress βραχύ βραχυς little τι τις anyone; someone ἀπὸ απο from; away τῆς ο the Ροως ροως and; even ἰδοὺ οραω view; see Σιβα σιβα the παιδάριον παιδαριον little boy Μεμφιβοσθε μεμφιβοσθε into; for ἀπαντὴν απαντη he; him καὶ και and; even ζεῦγος ζευγος yoke; couple ὄνων ονος donkey ἐπισεσαγμένων επισαττω and; even ἐπ᾿ επι in; on αὐτοῖς αυτος he; him διακόσιοι διακοσιοι two hundred ἄρτοι αρτος bread; loaves καὶ και and; even ἑκατὸν εκατον hundred σταφίδες σταφις and; even ἑκατὸν εκατον hundred φοίνικες φοινιξ.1 palm tree; palm καὶ και and; even Νεβελ νεβελ wine 16:1 וְ wᵊ וְ and דָוִ֗ד ḏāwˈiḏ דָּוִד David עָבַ֤ר ʕāvˈar עבר pass מְעַט֙ mᵊʕˌaṭ מְעַט little מֵֽ mˈē מִן from הָ hā הַ the רֹ֔אשׁ rˈōš רֹאשׁ head וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold צִיבָ֛א ṣîvˈā צִיבָא Ziba נַ֥עַר nˌaʕar נַעַר boy מְפִי־בֹ֖שֶׁת mᵊfî-vˌōšeṯ מְפִיבֹשֶׁת Mephibosheth לִ li לְ to קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter וְ wᵊ וְ and צֶ֨מֶד ṣˌemeḏ צֶמֶד span חֲמֹרִ֜ים ḥᵃmōrˈîm חֲמֹור he-ass חֲבֻשִׁ֗ים ḥᵃvušˈîm חבשׁ saddle וַ wa וְ and עֲלֵיהֶם֩ ʕᵃlêhˌem עַל upon מָאתַ֨יִם māṯˌayim מֵאָה hundred לֶ֜חֶם lˈeḥem לֶחֶם bread וּ û וְ and מֵאָ֧ה mēʔˈā מֵאָה hundred צִמּוּקִ֛ים ṣimmûqˈîm צִמּוּקִים cakes וּ û וְ and מֵ֥אָה mˌēʔā מֵאָה hundred קַ֖יִץ qˌayiṣ קַיִץ summer וְ wᵊ וְ and נֵ֥בֶל nˌēvel נֵבֶל jar יָֽיִן׃ yˈāyin יַיִן wine 16:1. cumque David transisset paululum montis verticem apparuit Siba puer Mifiboseth in occursum eius cum duobus asinis qui onerati erant ducentis panibus et centum alligaturis uvae passae et centum massis palatarum et utribus vini ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when David was a little past the top of the hill, behold Siba the servant of Miphiboseth came to meet him with two asses, laden with two hundred loaves of bread, and a hundred bunches of raisins, a hundred cakes of figs, and a vessel of wine. |
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141: Сива, слуга Мемфивосфея. См. гл. IX.Matthew Henry: Concise Commentary on the Whole Bible - 1706Ziba's Calumny. B. C. 1023.1 And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and a hundred bunches of raisins, and a hundred of summer fruits, and a bottle of wine. 2 And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink. 3 And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father. 4 Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king. We read before how kind David was to Mephibosheth the son of Jonathan, how he prudently entrusted his servant Ziba with the management of his estate, while he generously entertained him at his own table, ch. ix. 10. This matter was well settled; but, it seems, Ziba is not content to be manager, he longs to be master, of Mephibosheth's estate. Now, he thinks, is his time to make himself so; if he can procure a grant of it from the crown, whether David or Absalom get the better it is all one to him, he hopes he shall secure his prey, which he promises himself by fishing in troubled waters. In order hereunto, 1. He made David a handsome present of provisions, which was the more welcome because it came seasonably (v. 1), and with this he designed to incline him to himself; for a man's gift maketh room for him, and bringeth him before great men, Prov. xviii. 16. Nay, Whithersoever it turneth, it prospereth, Prov. xvii. 8. David inferred from this that Ziba was a very discreet and generous man, and well affected to him, when, in all, he designed nothing but to make his own market and to get Mephibosheth's estate settled upon himself. Shall the prospect of advantage in this world make men generous to the rich? and shall not the belief of an abundant recompence in the resurrection of the just make us charitable to the poor? Luke xiv. 14. Ziba was very considerate in the present he brought to David; it was what would do him some good in his present distress, v. 2. Observe, The wine was intended for those that were faint, not for the king's own drinking, or the courtiers; it seems, they did not commonly use it, but it was for cordials for those that were ready to perish, Prov. xxxi. 6. Blessed art thou, O land! when thy princes use wine for strength, as David did, and not for drunkenness, as Absalom did, ch. xiii. 28. See Eccl. x. 17. Whatever Ziba intended in this present, God's providence sent it to David for his support very graciously. God makes use of bad men for good purposes to his people, and sends them meat by ravens. Having by his present insinuated himself into David's affection, and gained credit with him, the next thing he has to do for the compassing of his end is to incense him against Mephibosheth, which he does by a false accusation, representing him as ungratefully designing to raise himself by the present broils, and to recover the crown to his own head, now that David and his son were contending for it. David enquires for him as one of his family, which gives Ziba occasion to tell this false story of him, v. 3. What immense damages do masters often sustain by the lying tongues of their servants! David knew Mephibosheth not to be an ambitious man, but easy in his place, and well-affected to him and his government; nor could he be so weak as to expect with his lame legs to climb the ladder of preferment; yet David gives credit to the calumny, and, without further enquiry or consideration, convicts Mephibosheth of treason, seizes his lands as forfeited, and grants them to Ziba: Behold, thine are all that pertained to Mephibosheth (v. 4), a rash judgment, and which afterwards he was ashamed of, when the truth came to light, ch. xix. 29. Princes cannot help it, but they will be sometimes (as our law speaks) deceived in their grants; but they ought to use all means possible to discover the truth and to guard against malicious designing men, who would impose upon them, as Ziba did upon David. Having by his wiles gained his point, Ziba secretly laughed at the king's credulity, congratulated himself on his success, and departed, with a great compliment upon the king, that he valued his favour more than Mephibosheth's estate: "Let me find grace in thy sight, O king! and I have enough." Great men ought always to be jealous of flatterers, and remember that nature has given them two ears, that they may hear both sides. Adam Clarke: Commentary on the Bible - 183116:1: Two hundred loaves of bread - The word loaf gives us a false idea of the ancient Jewish bread; it was thin cakes, not yeasted and raised like ours.Bunches of raisins - See on Sa1 25:18 (note). Summer fruits - These were probably pumpions, cucumbers, or watermelons. The two latter are extensively used in those countries to refresh travelers in the burning heat of the summer. Mr. Harmer supposes they are called summer fruits on this very account. A bottle of wine - A goat's skin full of wine; this I have already shown was the general bottle in the Eastern countries; see on Sa1 25:18 (note). 2 Kings (2 Samuel) 16:2 Albert Barnes: Notes on the Bible - 183416:1: A couple of donkeys saddled - Those that Mephibosheth and his servant should have ridden. See Sa2 19:26 note.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:1: little past: Sa2 15:30, Sa2 15:32Ziba: Sa2 9:2, Sa2 9:9-12 with a couple: Sa2 17:27-29, Sa2 19:32; Sa1 17:17, Sa1 17:18, Sa1 25:18; Ch1 12:40; Pro 18:16, Pro 29:4, Pro 29:5 summer: These were probably pumpkins, cucumbers, or water-melons; the two latter being extensively used in the East to refresh travellers in the burning heat of the summer; and probably, as Mr. Harmer supposes, called summer fruits on this very account. Jer 40:10, Jer 40:12; Amo 8:1; Mic 7:1 a bottle: Sa1 10:3, Sa1 16:20 John GillAnd when David was a little past the top of the hill,.... Of the mount of Olives, the ascent of which he is said to go up by, and to come to the top of it, 2Kings 15:30,behold, Ziba, the servant of Mephibosheth, met him; of whom see 2Kings 9:2; with a couple of asses saddled: and so fit to ride on, but for the present he used them to another purpose: and upon them two hundred loaves of bread; an hundred on each ass very probably: and an hundred bunches of raisins; or dried grapes, as the Targum: and an hundred of summer fruits: not in number, but in weight, as apples, pears, plums, apricots, &c. so the Targum, an hundred pounds of figs: and a bottle of wine: a cask or flagon of wine; for a bottle, such as is in use with us, would have signified nothing in such a company. |
|
16:216:2: Եւ ասէ արքայ ցՍիբա. Զի՞նչ է այդ։ Եւ ասէ Սիբա. Էշքդ նստելոյ արքայի, եւ հացդ եւ արմաւդ՝ ՚ի կերակո՛ւր մանկանցդ, եւ գինիդ՝ ըմպելի՛ լքելոցդ յանապատի աստ[3312]։ [3312] Ոմանք. ՚Ի կերակուր մանկտւոյդ։ Եւ ասէ արքայ ցՍիբա. Զի՞նչ է այդ: Եւ ասէ Սիբա. Էշքդ [213]նստելոյ արքայի, եւ հացդ եւ արմաւդ`` ի կերակուր մանկանցդ, եւ գինիդ` ըմպելի լքելոցդ յանապատի աստ:2 Արքան ասաց Սիբային. «Այդ ի՞նչ է»: Սիբան ասաց. «Էշերը արքայի համար են, որ նստի, հացն ու արմաւը՝ ծառաների համար, որ ուտեն, իսկ գինին՝ այստեղ, անապատում մնացած մարդկանց համար, որ խմեն»: 2 Թագաւորը Սիբային ըսաւ. «Ասոնք ի՞նչ պիտի ընես*»։ Սիբա ըսաւ. «Էշերը թագաւորին տանը համար են, որպէս զի անոնց վրայ հեծնեն. հացն ու ամառնային պտուղները մանչերուն համար են, որպէս զի ուտեն ու գինին անապատին մէջ նուաղածներուն համար է, որպէս զի խմեն»։ 16:2: Եւ ասէ արքայ ցՍիբա. Զի՞նչ է այդ։ Եւ ասէ Սիբա. Էշքդ նստելոյ արքայի, եւ հացդ եւ արմաւդ՝ ՚ի կերակո՛ւր մանկանցդ, եւ գինիդ՝ ըմպելի՛ լքելոցդ յանապատի աստ[3312]։ [3312] Ոմանք. ՚Ի կերակուր մանկտւոյդ։ 2 Արքան ասաց Սիբային. «Այդ ի՞նչ է»: Սիբան ասաց. «Էշերը արքայի համար են, որ նստի, հացն ու արմաւը՝ ծառաների համար, որ ուտեն, իսկ գինին՝ այստեղ, անապատում մնացած մարդկանց համար, որ խմեն»: 2 Թագաւորը Սիբային ըսաւ. «Ասոնք ի՞նչ պիտի ընես*»։ Սիբա ըսաւ. «Էշերը թագաւորին տանը համար են, որպէս զի անոնց վրայ հեծնեն. հացն ու ամառնային պտուղները մանչերուն համար են, որպէս զի ուտեն ու գինին անապատին մէջ նուաղածներուն համար է, որպէս զի խմեն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:216:2 И сказал царь Сиве: для чего это у тебя? И отвечал Сива: ослы для дома царского, для езды, а хлеб и плоды для пищи отрокам, а вино для питья ослабевшим в пустыне. And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses [be] for the king' s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink:16:2 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Σιβα σιβα who?; what? ταῦτά ουτος this; he σοι σοι you καὶ και and; even εἶπεν επω say; speak Σιβα σιβα the ὑποζύγια υποζυγιον beast of burden τῇ ο the οἰκίᾳ οικια house; household τοῦ ο the βασιλέως βασιλευς monarch; king τοῦ ο the ἐπικαθῆσθαι επικαθημαι and; even οἱ ο the ἄρτοι αρτος bread; loaves καὶ και and; even οἱ ο the φοίνικες φοινιξ.1 palm tree; palm εἰς εις into; for βρῶσιν βρωσις meal; eating τοῖς ο the παιδαρίοις παιδαριον little boy καὶ και and; even ὁ ο the οἶνος οινος wine πιεῖν πινω drink τοῖς ο the ἐκλελυμένοις εκλυω faint; let loose ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness 16:2 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to צִיבָ֖א ṣîvˌā צִיבָא Ziba מָה־ mā- מָה what אֵ֣לֶּה ʔˈēlleh אֵלֶּה these לָּ֑ךְ llˈāḵ לְ to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say צִ֠יבָא ṣîvˌā צִיבָא Ziba הַ ha הַ the חֲמֹורִ֨ים ḥᵃmôrˌîm חֲמֹור he-ass לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king לִ li לְ to רְכֹּ֗ב rᵊkkˈōv רכב ride וְול *wᵊ וְ and הַה *ha הַ the לֶּ֤חֶםלחם *llˈeḥem לֶחֶם bread וְ wᵊ וְ and הַ ha הַ the קַּ֨יִץ֙ qqˈayiṣ קַיִץ summer לֶ le לְ to אֱכֹ֣ול ʔᵉḵˈôl אכל eat הַ ha הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy וְ wᵊ וְ and הַ ha הַ the יַּ֕יִן yyˈayin יַיִן wine לִ li לְ to שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink הַ ha הַ the יָּעֵ֖ף yyāʕˌēf יָעֵף weary בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert 16:2. et dixit rex Sibae quid sibi volunt haec responditque Siba asini domestici regis ut sedeant et panes et palatae ad vescendum pueris tuis vinum autem ut bibat si quis defecerit in desertoAnd the king said to Siba: What mean these things? And Siba answered: The asses are for the king's household to sit on: and the loaves and the figs for thy servants to eat, and the wine to drink if any man be faint in the desert. 2. And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink. 16:2 И сказал царь Сиве: для чего это у тебя? И отвечал Сива: ослы для дома царского, для езды, а хлеб и плоды для пищи отрокам, а вино для питья ослабевшим в пустыне. 16:2 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Σιβα σιβα who?; what? ταῦτά ουτος this; he σοι σοι you καὶ και and; even εἶπεν επω say; speak Σιβα σιβα the ὑποζύγια υποζυγιον beast of burden τῇ ο the οἰκίᾳ οικια house; household τοῦ ο the βασιλέως βασιλευς monarch; king τοῦ ο the ἐπικαθῆσθαι επικαθημαι and; even οἱ ο the ἄρτοι αρτος bread; loaves καὶ και and; even οἱ ο the φοίνικες φοινιξ.1 palm tree; palm εἰς εις into; for βρῶσιν βρωσις meal; eating τοῖς ο the παιδαρίοις παιδαριον little boy καὶ και and; even ὁ ο the οἶνος οινος wine πιεῖν πινω drink τοῖς ο the ἐκλελυμένοις εκλυω faint; let loose ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness 16:2 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to צִיבָ֖א ṣîvˌā צִיבָא Ziba מָה־ mā- מָה what אֵ֣לֶּה ʔˈēlleh אֵלֶּה these לָּ֑ךְ llˈāḵ לְ to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say צִ֠יבָא ṣîvˌā צִיבָא Ziba הַ ha הַ the חֲמֹורִ֨ים ḥᵃmôrˌîm חֲמֹור he-ass לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king לִ li לְ to רְכֹּ֗ב rᵊkkˈōv רכב ride וְ wᵊ וְ and הַ ha הַ the קַּ֨יִץ֙ qqˈayiṣ קַיִץ summer לֶ le לְ to אֱכֹ֣ול ʔᵉḵˈôl אכל eat הַ ha הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy וְ wᵊ וְ and הַ ha הַ the יַּ֕יִן yyˈayin יַיִן wine לִ li לְ to שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink הַ ha הַ the יָּעֵ֖ף yyāʕˌēf יָעֵף weary בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert 16:2. et dixit rex Sibae quid sibi volunt haec responditque Siba asini domestici regis ut sedeant et panes et palatae ad vescendum pueris tuis vinum autem ut bibat si quis defecerit in deserto ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the king said to Siba: What mean these things? And Siba answered: The asses are for the king's household to sit on: and the loaves and the figs for thy servants to eat, and the wine to drink if any man be faint in the desert. |
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142: Ослы для царского дома Давида; хлеб и плоды для пищи отрокам, оставшимся верными изгнаннику; а вино для тех из окружающих царя, кто ослабеет от движения в пустыне.Adam Clarke: Commentary on the Bible - 183116:2: The asses be for the king's household - This is the Eastern method of speaking when any thing is presented to a great man: "This and this is for the slaves of the servants of your majesty," when at the same time the presents are intended for the sovereign himself, and are so understood. It is a high Eastern compliment: These presents are not worthy of your acceptance; they are only fit for the slaves of your slaves.2 Kings (2 Samuel) 16:3 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:2: What meanest: Gen 21:29, Gen 33:8; Eze 37:18; The asses. This is the eastern mode of speaking when presenting anything to a great man: "This is for the slaves of the servants of your majesty;" when at the same time the presents are intended for the sovereign himself, and it is so understood. Sa2 15:1, Sa2 19:26; Jdg 5:10, Jdg 10:4for the young: Sa1 25:27 that such: Sa2 15:23, Sa2 17:29; Jdg 8:4, Jdg 8:5; Sa1 14:28; Pro 31:6, Pro 31:7 Geneva 1599And the king said unto Ziba, What meanest thou by these? And Ziba said, The (b) asses [be] for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.(b) Commonly there are no viler traitors than they, who under the pretence of friendship accuse others. John GillAnd the king said unto Ziba, what meanest thou by these?.... Are they to be said, or are they presents?and Ziba said, the asses be for the king's household to ride on; for himself, his wives, and children, his courtiers, and the principal officers of his house; it being usual in those times and countries for great personages to ride on asses, see Judg 5:10, and the bread and summer fruits for the young men to eat; the king's menial servants, his guards and his soldiers: and the wine, that such as be faint in the wilderness may drink; where no water was to be had, that their fainting spirits might be revived, and they be able whether to fight or march. Robert Jamieson, A. R. Fausset and David BrownThe asses be for the king's household to ride on--The royal fugitives were moving on foot, not from inability to procure conveyances, but as being suitable to their present state of humiliation and penitence. |
|
16:316:3: Եւ ասէ արքայ. Ո՞ւր է որդի տեառն քոյ։ Եւ ասէ Սիբա ցարքայ. Ահա նստի յԵրուսաղէմ. զի ասէ՝ Այսօր դարձուսցեն ինձ տունն Իսրայէլի զթագաւորութիւն հօր իմոյ։ Եւ ասէ արքայ. Ո՞ւր է որդի տեառն քո: Եւ ասէ Սիբա ցարքայ. Ահա նստի յԵրուսաղէմ. զի ասէ` Այսօր դարձուսցեն ինձ տունն Իսրայելի զթագաւորութիւն հօր իմոյ:3 Արքան հարցրեց. «Ո՞ւր է քո տիրոջ որդին»: Սիբան պատասխանեց արքային. «Նա մնացել է Երուսաղէմում, քանզի ասել է. “Իսրայէլի տունն այսօր ինձ կը վերադարձնի իմ հօր թագաւորութիւնը”»: 3 Թագաւորը ըսաւ. «Հապա քու տիրոջդ որդի՞ն ուր է»։ Սիբա թագաւորին ըսաւ. «Ահա անիկա Երուսաղէմ կը նստի, քանզի ըսաւ թէ՝ ‘Այսօր Իսրայէլի տունը իմ հօրս թագաւորութիւնը ինծի պիտի դարձնէ’»։ 16:3: Եւ ասէ արքայ. Ո՞ւր է որդի տեառն քոյ։ Եւ ասէ Սիբա ցարքայ. Ահա նստի յԵրուսաղէմ. զի ասէ՝ Այսօր դարձուսցեն ինձ տունն Իսրայէլի զթագաւորութիւն հօր իմոյ։ 3 Արքան հարցրեց. «Ո՞ւր է քո տիրոջ որդին»: Սիբան պատասխանեց արքային. «Նա մնացել է Երուսաղէմում, քանզի ասել է. “Իսրայէլի տունն այսօր ինձ կը վերադարձնի իմ հօր թագաւորութիւնը”»: 3 Թագաւորը ըսաւ. «Հապա քու տիրոջդ որդի՞ն ուր է»։ Սիբա թագաւորին ըսաւ. «Ահա անիկա Երուսաղէմ կը նստի, քանզի ըսաւ թէ՝ ‘Այսօր Իսրայէլի տունը իմ հօրս թագաւորութիւնը ինծի պիտի դարձնէ’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:316:3 И сказал царь: где сын господина твоего? И отвечал Сива царю: вот, он остался в Иерусалиме и говорит: теперь-то дом Израилев возвратит мне царство отца моего. And the king said, And where [is] thy master' s son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father:16:3 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king καὶ και and; even ποῦ που.1 where? ὁ ο the υἱὸς υιος son τοῦ ο the κυρίου κυριος lord; master σου σου of you; your καὶ και and; even εἶπεν επω say; speak Σιβα σιβα to; toward τὸν ο the βασιλέα βασιλευς monarch; king ἰδοὺ ιδου see!; here I am κάθηται καθημαι sit; settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that εἶπεν επω say; speak σήμερον σημερον today; present ἐπιστρέψουσίν επιστρεφω turn around; return μοι μοι me ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel τὴν ο the βασιλείαν βασιλεια realm; kingdom τοῦ ο the πατρός πατηρ father μου μου of me; mine 16:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אַיֵּ֖ה ʔayyˌē אַיֵּה where בֶּן־ ben- בֵּן son אֲדֹנֶ֑יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say צִיבָ֜א ṣîvˈā צִיבָא Ziba אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king הִנֵּה֙ hinnˌē הִנֵּה behold יֹושֵׁ֣ב yôšˈēv ישׁב sit בִּ bi בְּ in ירוּשָׁלִַ֔ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem כִּ֣י kˈî כִּי that אָמַ֔ר ʔāmˈar אמר say הַ ha הַ the יֹּ֗ום yyˈôm יֹום day יָשִׁ֤יבוּ yāšˈîvû שׁוב return לִי֙ lˌî לְ to בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֖ת ʔˌēṯ אֵת [object marker] מַמְלְכ֥וּת mamlᵊḵˌûṯ מַמְלָכוּת kingdom אָבִֽי׃ ʔāvˈî אָב father 16:3. et ait rex ubi est filius domini tui responditque Siba regi remansit in Hierusalem dicens hodie restituet mihi domus Israhel regnum patris meiAnd the king said: Where is thy master's son? And Siba answered the king: He remained in Jerusalem, saying: To day, will the house of Israel restore me the kingdom of my father. 3. And the king said, And where is thy master’s son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, Today shall the house of Israel restore me the kingdom of my father. 16:3 И сказал царь: где сын господина твоего? И отвечал Сива царю: вот, он остался в Иерусалиме и говорит: теперь-то дом Израилев возвратит мне царство отца моего. 16:3 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king καὶ και and; even ποῦ που.1 where? ὁ ο the υἱὸς υιος son τοῦ ο the κυρίου κυριος lord; master σου σου of you; your καὶ και and; even εἶπεν επω say; speak Σιβα σιβα to; toward τὸν ο the βασιλέα βασιλευς monarch; king ἰδοὺ ιδου see!; here I am κάθηται καθημαι sit; settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that εἶπεν επω say; speak σήμερον σημερον today; present ἐπιστρέψουσίν επιστρεφω turn around; return μοι μοι me ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel τὴν ο the βασιλείαν βασιλεια realm; kingdom τοῦ ο the πατρός πατηρ father μου μου of me; mine 16:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אַיֵּ֖ה ʔayyˌē אַיֵּה where בֶּן־ ben- בֵּן son אֲדֹנֶ֑יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say צִיבָ֜א ṣîvˈā צִיבָא Ziba אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king הִנֵּה֙ hinnˌē הִנֵּה behold יֹושֵׁ֣ב yôšˈēv ישׁב sit בִּ bi בְּ in ירוּשָׁלִַ֔ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem כִּ֣י kˈî כִּי that אָמַ֔ר ʔāmˈar אמר say הַ ha הַ the יֹּ֗ום yyˈôm יֹום day יָשִׁ֤יבוּ yāšˈîvû שׁוב return לִי֙ lˌî לְ to בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֖ת ʔˌēṯ אֵת [object marker] מַמְלְכ֥וּת mamlᵊḵˌûṯ מַמְלָכוּת kingdom אָבִֽי׃ ʔāvˈî אָב father 16:3. et ait rex ubi est filius domini tui responditque Siba regi remansit in Hierusalem dicens hodie restituet mihi domus Israhel regnum patris mei ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the king said: Where is thy master's son? And Siba answered the king: He remained in Jerusalem, saying: To day, will the house of Israel restore me the kingdom of my father. |
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143-4: Ср. XIX:24-30.Adam Clarke: Commentary on the Bible - 183116:3: To-day shall the house of Israel - What a base wretch was Ziba! and how unfounded was this accusation against the peaceable, loyal and innocent Mephibosheth!2 Kings (2 Samuel) 16:4 Albert Barnes: Notes on the Bible - 183416:3: Thy master's son - Meaning Saul's grandson Sa2 9:6. David asks the question, evidently hurt at the apparent ingratitude of Mephibosheth. It is impossible to say whether Mephibosheth was quite guiltless or not. If Ps. 116 was composed by David, and after the quelling of Absalom's rebellion, Sa2 16:11 may contain David's confession of his present hasty judgment Sa2 16:4 in the matter.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:3: where is: Sa2 9:9, Sa2 9:10; Psa 88:18; Mic 7:5day: Sa2 19:24-30; Exo 20:16; Deu 19:18, Deu 19:19; Psa 15:3, Psa 101:5; Pro 1:19, Pro 21:28; Ti1 6:9, Ti1 6:10; Jde 1:11 John GillAnd the king said, and where is thy master's son?.... The son of Saul, who was Ziba's master, meaning Mephibosheth:and Ziba said unto the king, behold, he abideth at Jerusalem; as there was reason for it, since he was lame of both his feet, 2Kings 9:13, though he could have rode upon an ass, and followed the king, as he proposed to do; but his servant deceived him, and carried off the asses to serve a purpose for himself, see 2Kings 19:26, for he said, today shall the house of Israel restore unto me the kingdom of my father; his father Saul; which was far from his thoughts; and a most wicked suggestion of his servant to blacken his character, and get his estate from him; nor was there the least probability of the kingdom coming to him, but all the reverse; for let it go how it would with David, Absalom, and not Mephibosheth, stood fair for the kingdom. Robert Jamieson, A. R. Fausset and David BrownTo-day shall the house of Israel restore me the kingdom of my father--Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend. |
|
16:416:4: Եւ ասէ արքայ ցՍիբա. Ահա քե՛զ լիցի ամենայն ինչ որ է Մեմփիբոսթեայ։ Երկի՛ր եպագ Սիբա եւ ասէ. Գտի՛ շնորհս առաջի քո տէ՛ր իմ արքայ[3313]։[3313] Ոմանք. Ամենայն ինչ որ ինչ է Մեմփի՛՛։ Եւ ասէ արքայ ցՍիբա. Ահա քեզ լիցի ամենայն ինչ որ է Մեմփիբոսթեայ: Երկիր եպագ Սիբա եւ ասէ. Գտի շնորհս առաջի քո, տէր իմ արքայ:4 Արքան ասաց Սիբային. «Թող քո՛նը լինի ամէն ինչ, որ Մեմփիբոսթէին է պատկանում»: Սիբան գլուխը խոնարհելով՝ ասաց. «Շնորհ գտայ քո առաջ, տէ՛ր իմ արքայ»: 4 Այն ատեն թագաւորը Սիբային ըսաւ. «Ահա Մեմփիբոսթէին ամէն ունեցածը քեզի ըլլայ»։ Սիբան ըսաւ. «Ո՛վ տէր իմ թագաւոր, շնորհակալ եմ*, թող քու առջեւդ շնորհք գտնեմ»։ 16:4: Եւ ասէ արքայ ցՍիբա. Ահա քե՛զ լիցի ամենայն ինչ որ է Մեմփիբոսթեայ։ Երկի՛ր եպագ Սիբա եւ ասէ. Գտի՛ շնորհս առաջի քո տէ՛ր իմ արքայ[3313]։ [3313] Ոմանք. Ամենայն ինչ որ ինչ է Մեմփի՛՛։ 4 Արքան ասաց Սիբային. «Թող քո՛նը լինի ամէն ինչ, որ Մեմփիբոսթէին է պատկանում»: Սիբան գլուխը խոնարհելով՝ ասաց. «Շնորհ գտայ քո առաջ, տէ՛ր իմ արքայ»: 4 Այն ատեն թագաւորը Սիբային ըսաւ. «Ահա Մեմփիբոսթէին ամէն ունեցածը քեզի ըլլայ»։ Սիբան ըսաւ. «Ո՛վ տէր իմ թագաւոր, շնորհակալ եմ*, թող քու առջեւդ շնորհք գտնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:416:4 И сказал царь Сиве: вот тебе все, что у Мемфивосфея. И отвечал Сива, поклонившись: да обрету милость в глазах господина моего царя! Then said the king to Ziba, Behold, thine [are] all that [pertained] unto Mephibosheth. And Ziba said, I humbly beseech thee [that] I may find grace in thy sight, my lord, O king:16:4 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Σιβα σιβα see!; here I am σοὶ σοι you πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be τῷ ο the Μεμφιβοσθε μεμφιβοσθε and; even εἶπεν επω say; speak Σιβα σιβα worship εὕροιμι ευρισκω find χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king 16:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to צִבָ֔א ṣivˈā צִיבָא Ziba הִנֵּ֣ה hinnˈē הִנֵּה behold לְךָ֔ lᵊḵˈā לְ to כֹּ֖ל kˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לִ li לְ to מְפִי־בֹ֑שֶׁת mᵊfî-vˈōšeṯ מְפִיבֹשֶׁת Mephibosheth וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say צִיבָא֙ ṣîvˌā צִיבָא Ziba הִֽשְׁתַּחֲוֵ֔יתִי hˈištaḥᵃwˈêṯî חוה bow down אֶמְצָא־ ʔemṣā- מצא find חֵ֥ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 16:4. et ait rex Sibae tua sint omnia quae fuerunt Mifiboseth dixitque Siba adoro inveniam gratiam coram te domine mi rexAnd the king said to Siba: I give thee all that belonged to Miphiboseth. And Siba said: I beseech thee let me find grace before thee, my lord, O king. 4. Then said the king to Ziba, Behold, thine is all that pertaineth unto Mephibosheth. And Ziba said, I do obeisance; let me find favour in thy sight, my lord, O king. 16:4 И сказал царь Сиве: вот тебе все, что у Мемфивосфея. И отвечал Сива, поклонившись: да обрету милость в глазах господина моего царя! 16:4 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Σιβα σιβα see!; here I am σοὶ σοι you πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be τῷ ο the Μεμφιβοσθε μεμφιβοσθε and; even εἶπεν επω say; speak Σιβα σιβα worship εὕροιμι ευρισκω find χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king 16:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to צִבָ֔א ṣivˈā צִיבָא Ziba הִנֵּ֣ה hinnˈē הִנֵּה behold לְךָ֔ lᵊḵˈā לְ to כֹּ֖ל kˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לִ li לְ to מְפִי־בֹ֑שֶׁת mᵊfî-vˈōšeṯ מְפִיבֹשֶׁת Mephibosheth וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say צִיבָא֙ ṣîvˌā צִיבָא Ziba הִֽשְׁתַּחֲוֵ֔יתִי hˈištaḥᵃwˈêṯî חוה bow down אֶמְצָא־ ʔemṣā- מצא find חֵ֥ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 16:4. et ait rex Sibae tua sint omnia quae fuerunt Mifiboseth dixitque Siba adoro inveniam gratiam coram te domine mi rex ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the king said to Siba: I give thee all that belonged to Miphiboseth. And Siba said: I beseech thee let me find grace before thee, my lord, O king. |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183116:4: Thine are all - This conduct of David was very rash; he spoiled an honorable man to reward a villain, not giving himself time to look into the circumstances of the case. But David was in heavy afflictions, and these sometimes make even a wise man mad. Nothing should be done rashly; he who is in the habit of obeying the first impulse of his passions or feelings, will seldom do a right action, and never keep a clear conscience.2 Kings (2 Samuel) 16:5 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:4: Behold: Sa2 14:10, Sa2 14:11; Exo 23:8; Deu 19:15; Pro 18:13, Pro 18:17, Pro 19:2I humbly beseech thee: Heb. I do obeisance, Sa2 14:4, Sa2 14:22 John GillThen said the king to Ziba, behold, thine are all that pertaineth to Mephibosheth,.... Being forfeited to the king by an overt act of treason as they had been before by the rebellion of Ishbosheth, but had been graciously restored to Mephibosheth; and had it been true what Ziba suggested, it would have been a righteous thing to have taken them from him; though it seems to be too hasty a step in David to take and give them away without further inquiry:and Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king; he had found favour already, but seems not to be sufficiently thankful for it, and satisfied with it, but craved more and other favours, when opportunity should serve. John WesleyBehold - A rash sentence, and unrighteous to condemn a man unheard, upon the single testimony of his accuser, and servant. Find grace - Thy favour is more to me, than this gift; which, as a token of thy favour, I accept with all thankfulness. |
|
16:516:5: Եւ ե՛կն արքայ Դաւիթ մինչեւ ցԲաւուրիմ, եւ ահա ելանէր անտի ա՛յր յազգականութենէ տանն Սաւուղայ, եւ անուն նորա Սեմէի որդի Գերեայ, ելանելո՛վ ելանէր եւ անիծանէր. Եւ եկն արքայ Դաւիթ մինչեւ ցԲաւուրիմ, եւ ահա ելանէր անտի այր յազգականութենէ տանն Սաւուղայ, եւ անուն նորա Սեմէի որդի Գերեայ. ելանելով ելանէր եւ անիծանէր:5 Դաւիթ արքան եկաւ մինչեւ Բաւուրիմ, եւ ահա այնտեղից, Սաւուղի տան ազգականներից մի մարդ մէջտեղ ելաւ: Դա Գերայի որդի Սեմէին էր: 5 Դաւիթ թագաւորը մինչեւ Բաւուրիմ գնաց եւ ահա անկէ Սաւուղին ազգատոհմէն Գերային որդին Սեմէի անունով մարդ մը ելաւ, որ կ’անիծէր 16:5: Եւ ե՛կն արքայ Դաւիթ մինչեւ ցԲաւուրիմ, եւ ահա ելանէր անտի ա՛յր յազգականութենէ տանն Սաւուղայ, եւ անուն նորա Սեմէի որդի Գերեայ, ելանելո՛վ ելանէր եւ անիծանէր. 5 Դաւիթ արքան եկաւ մինչեւ Բաւուրիմ, եւ ահա այնտեղից, Սաւուղի տան ազգականներից մի մարդ մէջտեղ ելաւ: Դա Գերայի որդի Սեմէին էր: 5 Դաւիթ թագաւորը մինչեւ Բաւուրիմ գնաց եւ ահա անկէ Սաւուղին ազգատոհմէն Գերային որդին Սեմէի անունով մարդ մը ելաւ, որ կ’անիծէր zohrab-1805▾ eastern-1994▾ western am▾ |
16:516:5 Когда дошел царь Давид до Бахурима, вот вышел оттуда человек из рода дома Саулова, по имени Семей, сын Геры; он шел и злословил, And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name [was] Shimei, the son of Gera: he came forth, and cursed still as he came:16:5 καὶ και and; even ἦλθεν ερχομαι come; go ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith ἕως εως till; until Βαουριμ βαουριμ and; even ἰδοὺ ιδου see!; here I am ἐκεῖθεν εκειθεν from there ἀνὴρ ανηρ man; husband ἐξεπορεύετο εκπορευομαι emerge; travel out ἐκ εκ from; out of συγγενείας συγγενεια relatives οἴκου οικος home; household Σαουλ σαουλ Saoul; Saul καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Σεμεϊ σεμει Semeΐ; Semi υἱὸς υιος son Γηρα γηρα come out; go out ἐκπορευόμενος εκπορευομαι emerge; travel out καὶ και and; even καταρώμενος καταραομαι curse 16:5 וּ û וְ and בָ֛א vˈā בוא come הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king דָּוִ֖ד dāwˌiḏ דָּוִד David עַד־ ʕaḏ- עַד unto בַּֽחוּרִ֑ים bˈaḥûrˈîm בַּחֻרִים Bahurim וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold מִ mi מִן from שָּׁם֩ ššˌām שָׁם there אִ֨ישׁ ʔˌîš אִישׁ man יֹוצֵ֜א yôṣˈē יצא go out מִ mi מִן from מִּשְׁפַּ֣חַת mmišpˈaḥaṯ מִשְׁפַּחַת clan בֵּית־ bêṯ- בַּיִת house שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וּ û וְ and שְׁמֹו֙ šᵊmˌô שֵׁם name שִׁמְעִ֣י šimʕˈî שִׁמְעִי Shimei בֶן־ ven- בֵּן son גֵּרָ֔א gērˈā גֵּרָא Gera יֹצֵ֥א yōṣˌē יצא go out יָצֹ֖וא yāṣˌô יצא go out וּ û וְ and מְקַלֵּֽל׃ mᵊqallˈēl קלל be slight 16:5. venit ergo rex David usque Baurim et ecce egrediebatur inde vir de cognatione domus Saul nomine Semei filius Gera procedebat egrediens et maledicebatAnd king David came as far as Bahurim: and behold there came out from thence a man of the kindred of the house of Saul named Semei, the son of Gera, and coming out he cursed as he went on, 5. And when king David came to Bahurim, behold, there came out thence a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came out, and cursed still as he came. 16:5 Когда дошел царь Давид до Бахурима, вот вышел оттуда человек из рода дома Саулова, по имени Семей, сын Геры; он шел и злословил, 16:5 καὶ και and; even ἦλθεν ερχομαι come; go ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith ἕως εως till; until Βαουριμ βαουριμ and; even ἰδοὺ ιδου see!; here I am ἐκεῖθεν εκειθεν from there ἀνὴρ ανηρ man; husband ἐξεπορεύετο εκπορευομαι emerge; travel out ἐκ εκ from; out of συγγενείας συγγενεια relatives οἴκου οικος home; household Σαουλ σαουλ Saoul; Saul καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Σεμεϊ σεμει Semeΐ; Semi υἱὸς υιος son Γηρα γηρα come out; go out ἐκπορευόμενος εκπορευομαι emerge; travel out καὶ και and; even καταρώμενος καταραομαι curse 16:5 וּ û וְ and בָ֛א vˈā בוא come הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king דָּוִ֖ד dāwˌiḏ דָּוִד David עַד־ ʕaḏ- עַד unto בַּֽחוּרִ֑ים bˈaḥûrˈîm בַּחֻרִים Bahurim וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold מִ mi מִן from שָּׁם֩ ššˌām שָׁם there אִ֨ישׁ ʔˌîš אִישׁ man יֹוצֵ֜א yôṣˈē יצא go out מִ mi מִן from מִּשְׁפַּ֣חַת mmišpˈaḥaṯ מִשְׁפַּחַת clan בֵּית־ bêṯ- בַּיִת house שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וּ û וְ and שְׁמֹו֙ šᵊmˌô שֵׁם name שִׁמְעִ֣י šimʕˈî שִׁמְעִי Shimei בֶן־ ven- בֵּן son גֵּרָ֔א gērˈā גֵּרָא Gera יֹצֵ֥א yōṣˌē יצא go out יָצֹ֖וא yāṣˌô יצא go out וּ û וְ and מְקַלֵּֽל׃ mᵊqallˈēl קלל be slight 16:5. venit ergo rex David usque Baurim et ecce egrediebatur inde vir de cognatione domus Saul nomine Semei filius Gera procedebat egrediens et maledicebat ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And king David came as far as Bahurim: and behold there came out from thence a man of the kindred of the house of Saul named Semei, the son of Gera, and coming out he cursed as he went on, |
jfb▾ 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 - 1903-19145: Бахурим - на пути из Иерусалима к Иордану.Matthew Henry: Concise Commentary on the Whole Bible - 1706David Cursed by Shimei. B. C. 1023.5 And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came. 6 And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left. 7 And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial: 8 The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man. 9 Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. 10 And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? 11 And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him. 12 It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day. 13 And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust. 14 And the king, and all the people that were with him, came weary, and refreshed themselves there. We here find how David bore Shimei's curses much better than he had borne Ziba's flatteries. By the latter he was brought to pass a wrong judgment on another, by the former to pass a right judgment on himself. The world's smiles are more dangerous than its frowns. Observe here, I. How insolent and furious Shimei was, and how his malice took occasion from David's present distress to be so much the more outrageous. David, in his flight, had come to Bahurim, a city of Benjamin in or near which this Shimei lived, who, being of the house of Saul (with the fall of which all his hopes of preferment fell), had an implacable enmity to David, unjustly looking upon him as the ruin of Saul and his family only because, by the divine appointment, he succeeded Saul. While David was in prosperity and power, Shimei hated him as much as he did now, but he durst not then say anything against him. God knows what is in the hearts of those that are disaffected to him and his government, but earthly princes do not. Now he came forth, and cursed David with all the bad words and wishes he could invent, v. 5. Observe, 1. Why he took this opportunity to give vent to his malice. (1.) Because now he thought he might do it safely; yet, if David had thought proper to resent the provocation, it would have cost Shimei his life. (2.) Because now it would be most grievous to David, would add affliction to his grief, and pour vinegar into his wounds. He complains of those as most barbarous who talk to the grief of those whom God has wounded, Ps. lxix. 26. So Shimei did, loading him with curses whom no generous eye could look upon without compassion. (3.) Because now he thought that Providence justified his reproaches, and that David's present afflictions proved him to be as bad a man as he was willing to represent him. Job's friends condemned him upon this false principle. Those that are under the rebukes of a gracious God must not think it strange if these bring upon them the reproaches of evil men. If once it be said, God hath forsaken him, presently it follows, Persecute and take him, Ps. lxxi. 11. But it is the character of a base spirit thus to trample upon those that are down, and insult over them. 2. How his malice was expressed. See, (1.) What this wretched man did: He cast stones at David (v. 6), as if his king had been a dog, or the worst of criminals, whom all Israel must stone with stones till he die. Perhaps he kept at such a distance that the stones he threw could not reach David, nor any of his attendants, yet he showed what he would have done if it had been in his power. He cast dust (v. 13), which, probably, would blow into his own eyes, like the curses he threw, which, being causeless, would return upon his own head. Thus, while his malice made him odious, the impotency of it made him ridiculous and contemptible. Those that fight against God cannot hurt him, though they hate him. If thou sinnest, what doest thou against him? Job xxxv. 6. It was an aggravation of his wickedness that David was attended with his mighty men on his right hand and on his left, so that he was not in so forlorn a condition as he thought (persecuted but not forsaken), and that he continued to do it, and did it the more passionately, for David's bearing it patiently. (2.) What he said. With the stones he shot his arrows, even bitter words (v. 7, 8), in contempt of that law, Thou shalt not curse the gods, Exod. xxii. 28. David was a man of honour and conscience, and in great reputation for every thing that was just and good; what could this foul mouth say against him? Why, truly, what was done long since to the house of Saul was the only thing which he could recollect, and with this he upbraided David because it was the thing that he himself was a loser by. See how apt we are to judge of men and their character by what they are to us, and to conclude that those are certainly evil men that have ever so justly been, or that we ever so unjustly think have been, instruments of evil to us. So partial are we to ourselves that no rule can be more fallacious than this. No man could be more innocent of the blood of the house of Saul than David was. Once and again he spared Saul's life, while Saul sought his. When Saul and his sons were slain by the Philistines, David and his men were many miles off; and, when they heard it, they lamented it. From the murder of Abner and Ish-bosheth he had sufficiently cleared himself; and yet all the blood of the house of Saul must be laid at his door. Innocency is no fence against malice and falsehood; nor are we to think it strange if we be charged with that from which we have been most careful to keep ourselves. It is well for us that men are not to be our judges, but he whose judgment is according to truth. The blood of the house of Saul is here most unjustly charged upon David, [1.] As that which gave him his character, and denominated him a bloody man and a man of Belial, v. 7. And, if a man of blood, no doubt a man of Belial, that is, a child of the devil, who is called Belial (2 Cor. vi. 15), and who was a murderer from the beginning. Bloody men are the worst of men. [2.] As that which brought the present trouble upon him: "Now that thou art dethroned, and driven out to the wilderness, the Lord has returned upon thee the blood of the house of Saul." See how forward malicious men are to press God's judgments into the service of their own passion and revenge. If any who have, as they think, wronged them, should come into trouble, the injury done to them must be made the cause of the trouble. But we must take heed lest we wrong God by making his providence thus to patronise our foolish and unjust resentments. As the wrath of man works not the righteousness of God, so the righteousness of God serves not the wrath of man. [3.] As that which would now be his utter ruin; for he endeavours to make him despair of ever recovering his throne again. Now they said, There is no help for him in God (Ps. iii. 2), the Lord hath delivered the kingdom into the hand of Absalom (not Mephibosheth--the house of Saul never dreamed of making him king, as Ziba suggested), and thou art taken in thy mischief, that is, "the mischief that will be thy destruction, and all because thou art a bloody man." Thus Shimei cursed. II. See how patient and submissive David was under this abuse. The sons of Zeruiah, Abishai particularly, were forward to maintain David's honour with their swords; they resented the affront keenly, as well they might: Why should this dead dog be suffered to curse the king? v. 9. If David will but give them leave, they will put these lying cursing lips to silence, and take off his head; for his throwing stones at the king was an overt act, which abundantly proved that he compassed and imagined his death. But the king would by no means suffer it: What have I to do with you? So let him curse. Thus Christ rebuked the disciples, who, in zeal for his honour, would have commanded fire from heaven on the town that affronted him, Luke ix. 55. Let us see with what considerations David quieted himself. 1. The chief thing that silenced him was that he had deserved this affliction. This is not mentioned indeed; for a man may truly repent, and yet needs not, upon all occasions, proclaim his penitent reflections. Shimei unjustly upbraided him with the blood of Saul: from that his conscience acquitted him, but, at the same time, it charged him with the blood of Uriah. "The reproach is too true" (thinks David), "though false as he means it." Note, A humble tender spirit will turn reproaches into reproofs, and so get good by them, instead of being provoked by them. 2. He observes the hand of God in it: The Lord hath said unto him, Curse David (v. 10), and again, So let him curse, for the Lord hath bidden him, v. 11. As it was Shimei's sin, it was not from God, but from the devil and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justify it, any more than it did the sin of those who put Christ to death, Acts ii. 23; iv. 28. But, as it was David's affliction, it was from the Lord, one of the evils which he raised up against him. David looked above the instrument of his trouble to the supreme director, as Job, when the plunderers had stripped him, acknowledged, The Lord hath taken away. Nothing more proper to quiet a gracious soul under affliction than an eye to the hand of God in it. I opened not my mouth, because thou didst it. The scourge of the tongue is God's rod. 3. He quiets himself under the less affliction with the consideration of the greater (v. 11): My son seeks my life, much more may this Benjamite. Note, Tribulation works patience in those that are sanctified. The more we bear the better able we should be to bear still more; what tries our patience should improve it. The more we are inured to trouble the less we should be surprised at it, and not think it strange. Marvel not that enemies are injurious, when even friends are unkind; nor that friends are unkind, when even children are undutiful. 4. He comforts himself with hopes that God would, in some way or other, bring good to him out of his affliction, would balance the trouble itself, and recompense his patience under it: "The Lord will requite me good for his cursing. If God bid Shimei grieve me, it is that he himself may the more sensibly comfort me; surely he has mercy in store for me, which he is preparing me for by this trial." We may depend upon God as our pay-master, not only for our services, but for our sufferings. Let them curse, but bless thou. David, at length, is housed at Bahurim (v. 14), where he meets with refreshment, and is hidden from this strife of tongues. Adam Clarke: Commentary on the Bible - 183116:5: David came to Bahurim - This place lay northward of Jerusalem, in the tribe of Benjamin. It is called Almon, Jos 21:18; and Alemeth, Ch1 6:60. Bahurim signifies youths, and Almuth youth; so the names are of the same import.Cursed still as he came - Used imprecations and execrations. 2 Kings (2 Samuel) 16:10 Albert Barnes: Notes on the Bible - 183416:5: Bahurim - See Sa2 3:16 note. It seems to have lain off the road, on a ridge Sa2 16:13, separated from it by a narrow ravine, so that Shimei was out of easy reach though within hearing, and within a stone's throw Sa2 16:6, Sa2 16:9.Shimei, the son of Gera - In the title to Ps. 7 he is apparently called "Cush the Benjamite." On Gera, see Jdg 3:15 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:5: Bahurim: This place is supposed to be the same as Almon (Jos 21:18), and Almeth (Ch1 6:60), a city of Benjamin, north of Jerusalem, and apparently not far from Olivet. Sa2 16:14, Sa2 3:16, Sa2 17:18whose name: Sa2 19:16-18; Kg1 2:8, Kg1 2:9, Kg1 2:36-44, Kg1 2:45, Kg1 2:46 he came: etc. or, he still came forth and cursed cursed: Exo 22:28; Sa1 17:43; Psa 69:26, Psa 109:16-19, Psa 109:28; Pro 26:2; Ecc 10:20; Isa 8:21; Mat 5:11, Mat 5:12 Carl Friedrich Keil and Franz DelitzschShimei's cursing. - 2Kings 16:5, 2Kings 16:6. When the king had come to Bahurim, on the other side of the Mount of Olives, but not far off (see at 2Kings 3:16), there came out of that place a man of the family of the house of Saul, i.e., a distant relation of Saul, cursing him; and he pelted David and all his servants with stones, although all the people and all the heroes (the household troops and body-guard: 2Kings 15:17-18) were (marking) on the right and left of the king. The words "all the people," etc., are a circumstantial clause. Geneva 1599And when king David came to (c) Bahurim, behold, thence came out a man of the family of the house of Saul, whose name [was] Shimei, the son of Gera: he came forth, and cursed still as he came.(c) Which was a city in the tribe of Benjamin. John GillAnd when King David came to Bahurim,.... The Targum is, Alemath, perhaps the same that is said to be a city of the Levites, given unto them out of the tribe of Benjamin, 1Chron 6:60 for the man next described, who was of this place, was a Benjaminite, 2Kings 19:16; See Gill on 2Kings 3:16; David was not yet come to the city itself, but into the neighbourhood of it, the fields adjacent to it: andbehold, thence came out a man of the family of Saul; a descendant of a branch of his family, who had entertained a private grudge and secret enmity against David, to whom he imputed the fall of the family of Saul: whose name was Shimei, the son of Gera: which might be a name common in the tribe of Benjamin, one of Benjamin's sons being named Gera, Gen 46:21. Some say (s) he was the same with Nebat, the father of Jeroboam; but he was of the tribe of Ephraim, this of Benjamin: he came forth, and cursed still as he came; he came out of Bahurim, of which place he was, and all the way he came continued cursing David, until he came near unto him. (s) Hieron. Trad. Helb. in 2. Reg. fol. 79. B. Robert Jamieson, A. R. Fausset and David BrownSHIMEI CURSES DAVID. (2Kings 16:5-19)when king David came to Bahurim--a city of Benjamin (2Kings 3:16; 2Kings 19:16). It is, however, only the confines of the district that are here meant. Shimei, . . . a man of the family of Saul--The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one whose misdeeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man incensed by the wrongs that he conceived had been done to his house. David was guiltless of the crime of which Shimei accused him; but his conscience reminded him of other flagrant iniquities; and he, therefore, regarded the cursing of this man as a chastisement from heaven. His answer to Abishai's proposal evinced the spirit of deep and humble resignation--the spirit of a man who watched the course of Providence, and acknowledged Shimei as the instrument of God's chastening hand. One thing is remarkable, that he acted more independently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power. |
|
16:616:6: եւ ձգէ՛ր քարինս Դաւթի, եւ ամենեցուն որոց ընդ արքայի Դաւթի. եւ ամենայն ժողովուրդն, եւ ամենայն զօրաւորք էին ընդ աջմէ եւ ընդ ահեկէ արքայի։ եւ ձգէր քարինս Դաւթի եւ ամենեցուն որոց ընդ արքայի Դաւթի. եւ ամենայն ժողովուրդն եւ ամենայն զօրաւորք էին ընդ աջմէ եւ ընդ ահեկէ արքայի:6 Սա դուրս եկաւ անիծելով եւ քարեր շպրտելով Դաւթի ու ամենքի վրայ, որոնք Դաւթի հետ էին: Ամբողջ ժողովուրդն ու բոլոր քաջարիները կանգնած էին արքայի աջ ու ձախ կողմում: 6 Եւ Դաւիթին ու Դաւիթ թագաւորին բոլոր ծառաներուն քար կը նետէր։ Բոլոր ժողովուրդը ու բոլոր զօրաւոր մարդիկը թագաւորին աջ կողմէն ու ձախ կողմէն կ’երթային։ 16:6: եւ ձգէ՛ր քարինս Դաւթի, եւ ամենեցուն որոց ընդ արքայի Դաւթի. եւ ամենայն ժողովուրդն, եւ ամենայն զօրաւորք էին ընդ աջմէ եւ ընդ ահեկէ արքայի։ 6 Սա դուրս եկաւ անիծելով եւ քարեր շպրտելով Դաւթի ու ամենքի վրայ, որոնք Դաւթի հետ էին: Ամբողջ ժողովուրդն ու բոլոր քաջարիները կանգնած էին արքայի աջ ու ձախ կողմում: 6 Եւ Դաւիթին ու Դաւիթ թագաւորին բոլոր ծառաներուն քար կը նետէր։ Բոլոր ժողովուրդը ու բոլոր զօրաւոր մարդիկը թագաւորին աջ կողմէն ու ձախ կողմէն կ’երթային։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:616:6 и бросал камнями на Давида и на всех рабов царя Давида; все же люди и все храбрые были по правую и по левую сторону [царя]. And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men [were] on his right hand and on his left:16:6 καὶ και and; even λιθάζων λιθαζω stone ἐν εν in λίθοις λιθος stone τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πάντας πας all; every τοὺς ο the παῖδας παις child; boy τοῦ ο the βασιλέως βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἦν ειμι be καὶ και and; even πάντες πας all; every οἱ ο the δυνατοὶ δυνατος possible; able ἐκ εκ from; out of δεξιῶν δεξιος right καὶ και and; even ἐξ εκ from; out of εὐωνύμων ευωνυμος well-named; southerly τοῦ ο the βασιλέως βασιλευς monarch; king 16:6 וַ wa וְ and יְסַקֵּ֤ל yᵊsaqqˈēl סקל stone בָּֽ bˈā בְּ in † הַ the אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֔ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַבְדֵ֖י ʕavᵊḏˌê עֶבֶד servant הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֑ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the גִּבֹּרִ֔ים ggibbōrˈîm גִּבֹּור vigorous מִ mi מִן from ימִינֹ֖ו ymînˌô יָמִין right-hand side וּ û וְ and מִ mi מִן from שְּׂמֹאלֹֽו׃ śśᵊmōlˈô שְׂמֹאל lefthand side 16:6. mittebatque lapides contra David et contra universos servos regis David omnis autem populus et universi bellatores a dextro et sinistro latere regis incedebantAnd he threw stones at David, and at all the servants of king David: and all the people, and all the warriors walked on the right, and on the left side of the king. 6. And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left. 16:6 и бросал камнями на Давида и на всех рабов царя Давида; все же люди и все храбрые были по правую и по левую сторону [царя]. 16:6 καὶ και and; even λιθάζων λιθαζω stone ἐν εν in λίθοις λιθος stone τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πάντας πας all; every τοὺς ο the παῖδας παις child; boy τοῦ ο the βασιλέως βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἦν ειμι be καὶ και and; even πάντες πας all; every οἱ ο the δυνατοὶ δυνατος possible; able ἐκ εκ from; out of δεξιῶν δεξιος right καὶ και and; even ἐξ εκ from; out of εὐωνύμων ευωνυμος well-named; southerly τοῦ ο the βασιλέως βασιλευς monarch; king 16:6 וַ wa וְ and יְסַקֵּ֤ל yᵊsaqqˈēl סקל stone בָּֽ bˈā בְּ in † הַ the אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֔ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַבְדֵ֖י ʕavᵊḏˌê עֶבֶד servant הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֑ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the גִּבֹּרִ֔ים ggibbōrˈîm גִּבֹּור vigorous מִ mi מִן from ימִינֹ֖ו ymînˌô יָמִין right-hand side וּ û וְ and מִ mi מִן from שְּׂמֹאלֹֽו׃ śśᵊmōlˈô שְׂמֹאל lefthand side 16:6. mittebatque lapides contra David et contra universos servos regis David omnis autem populus et universi bellatores a dextro et sinistro latere regis incedebant ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he threw stones at David, and at all the servants of king David: and all the people, and all the warriors walked on the right, and on the left side of the king. |
jg▾ gnv▾ all ▾ Geneva 1599And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men [were] on his (d) right hand and on his left.(d) That is, round about him. John GillAnd he cast stones at David, and at all the servants of King David,.... Not that he was within the reach of them, or could hurt them, by casting them at them; but this he did to show his contempt of them, and to intimate that they deserved to be stoned, and especially David, at whose adultery he might point by it:and all the people, and all the mighty men were on his right hand, and on his left; that is, of David; which is observed, not so much to indicate the safety of David's person, as the impudence and madness of Shimei, to cast stones at David when so guarded. |
|
16:716:7: Եւ այսպէս ասէր Սեմէի յանիծանելն զնա. Ե՛լ ե՛լ այր արեանց՝ եւ ա՛յր անօրէն. Եւ այսպէս ասէր Սեմէի յանիծանելն զնա. Ել, ել, այր արեանց եւ այր անօրէն:7 Սեմէին, նրան անիծելով, այսպէս էր ասում. «Դո՛ւրս եկ, դո՛ւրս եկ, արիւնարբո՛ւ եւ անօրէ՛ն մարդ: 7 Եւ Սեմէի անոր անէծք տուած ատեն այսպէս կ’ըսէր. «Ելի՛ր, ելի՛ր, ո՛վ արիւնահեղ մարդ, ո՛վ անօրէն մարդ 16:7: Եւ այսպէս ասէր Սեմէի յանիծանելն զնա. Ե՛լ ե՛լ այր արեանց՝ եւ ա՛յր անօրէն. 7 Սեմէին, նրան անիծելով, այսպէս էր ասում. «Դո՛ւրս եկ, դո՛ւրս եկ, արիւնարբո՛ւ եւ անօրէ՛ն մարդ: 7 Եւ Սեմէի անոր անէծք տուած ատեն այսպէս կ’ըսէր. «Ելի՛ր, ելի՛ր, ո՛վ արիւնահեղ մարդ, ո՛վ անօրէն մարդ zohrab-1805▾ eastern-1994▾ western am▾ |
16:716:7 Так говорил Семей, злословя его: уходи, уходи, убийца и беззаконник! And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:16:7 καὶ και and; even οὕτως ουτως so; this way ἔλεγεν λεγω tell; declare Σεμεϊ σεμει Semeΐ; Semi ἐν εν in τῷ ο the καταρᾶσθαι καταραομαι curse αὐτόν αυτος he; him ἔξελθε εξερχομαι come out; go out ἔξελθε εξερχομαι come out; go out ἀνὴρ ανηρ man; husband αἱμάτων αιμα blood; bloodstreams καὶ και and; even ἀνὴρ ανηρ man; husband ὁ ο the παράνομος παρανομος acting contrary to law; lawless 16:7 וְ wᵊ וְ and כֹֽה־ ḵˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say שִׁמְעִ֖י šimʕˌî שִׁמְעִי Shimei בְּ bᵊ בְּ in קַֽלְלֹ֑ו qˈallˈô קלל be slight צֵ֥א ṣˌē יצא go out צֵ֛א ṣˈē יצא go out אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the דָּמִ֖ים ddāmˌîm דָּם blood וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the בְּלִיָּֽעַל׃ bbᵊliyyˈāʕal בְּלִיַּעַל wickedness 16:7. ita autem loquebatur Semei cum malediceret regi egredere egredere vir sanguinum et vir BelialAnd thus said Semei when he cursed the king: Come out, come out, thou man of blood, and thou man of Belial. 7. And thus said Shimei when he cursed, Begone, begone, thou man of blood, and man of Belial: 16:7 Так говорил Семей, злословя его: уходи, уходи, убийца и беззаконник! 16:7 καὶ και and; even οὕτως ουτως so; this way ἔλεγεν λεγω tell; declare Σεμεϊ σεμει Semeΐ; Semi ἐν εν in τῷ ο the καταρᾶσθαι καταραομαι curse αὐτόν αυτος he; him ἔξελθε εξερχομαι come out; go out ἔξελθε εξερχομαι come out; go out ἀνὴρ ανηρ man; husband αἱμάτων αιμα blood; bloodstreams καὶ και and; even ἀνὴρ ανηρ man; husband ὁ ο the παράνομος παρανομος acting contrary to law; lawless 16:7 וְ wᵊ וְ and כֹֽה־ ḵˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say שִׁמְעִ֖י šimʕˌî שִׁמְעִי Shimei בְּ bᵊ בְּ in קַֽלְלֹ֑ו qˈallˈô קלל be slight צֵ֥א ṣˌē יצא go out צֵ֛א ṣˈē יצא go out אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the דָּמִ֖ים ddāmˌîm דָּם blood וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the בְּלִיָּֽעַל׃ bbᵊliyyˈāʕal בְּלִיַּעַל wickedness 16:7. ita autem loquebatur Semei cum malediceret regi egredere egredere vir sanguinum et vir Belial ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thus said Semei when he cursed the king: Come out, come out, thou man of blood, and thou man of Belial. |
jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183416:7: Come out - Rather, "Go out," namely, of the land, into banishment. Compare Jer 29:16.Thou bloody man - See the margin. The Lord's word to David Ch1 22:8 was probably known to Shimei and now cast in David's teeth by him, with special reference to the innocent blood of Uriah. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:7: bloody man: Heb. man of blood, Sa2 3:37, Sa2 11:15-17, Sa2 12:9; Psa 5:6, Psa 51:14man of Belial: Deu 13:13; Sa1 2:12, Sa1 25:17; Kg1 21:10, Kg1 21:13 Carl Friedrich Keil and Franz DelitzschShimei cursed thus: "Out, out (away, away), thou man of blood, and worthless man! Jehovah hath repaid thee (now) for all the blood of the house of Saul, in whose stead thou hast become king, and hath given the kingdom into the hand of Absalom thy son. Behold, now thou art in thy misfortune, for thou art a man of blood." דּמים אישׁ, a man of drops of blood, i.e., one who has shed blood or committed murder. What Shimei meant by "all the blood of the house of Saul," which David had shed, and because of which he was a man of blood, it is impossible to determine with certainty. He may possibly have attributed to David the murder of Ishbosheth and Abner, notwithstanding the fact that David was innocent of the death of both (see 2Kings 3:27., and 2Kings 4:6.). By "in whose stead thou hast reigned," he meant whose throne thou hast forcibly usurped; and by בּרעתך הנּך, "it is for this that punishment hat overtaken thee now." John GillAnd thus said Shimei, when he cursed, come out, come out,.... Or rather, "go out, go out" (t); that is, out of the nation, where he deserved not to live, as he judged, and out of the kingdom, which he had usurped, as he supposed; and the repeating the words not only denotes his vehement desire to have him gone, but the haste he should make to get out, or he was liable to be overtaken by Absalom and his forces; upbraiding him also with the hurry he was in, and the speedy flight he was making:thou bloody man, and thou man of Belial; or wicked man; perhaps referring by these characters in the one to the murder of Uriah, and in the other to his adultery with Bathsheba; and these crimes coming fresh into David's mind hereby, might make him more mild and humble under his reproaches. (t) "egredere, egredere", Pagninus, Montanus, &c. |
|
16:816:8: դարձո՛յց ՚ի քեզ Տէր զամենայն արիւնս տանն Սաւուղայ. զի թագաւորեցեր փոխանակ նորա. եւ ետ Տէր զթագաւորութիւն քոյ ՚ի ձեռս Աբեսողոմայ որդւոյ քոյ. եցո՛յց քեզ զչարի՛ս քո. զի այր՝ արեա՛նց ես դու։ դարձոյց ի քեզ Տէր զամենայն արիւնս տանն Սաւուղայ, զի թագաւորեցեր փոխանակ նորա. եւ ետ Տէր [214]զթագաւորութիւն քո`` ի ձեռս Աբիսողոմայ որդւոյ քո. [215]եցոյց քեզ զչարիս քո``, զի այր արեանց ես դու:8 Տէրը Սաւուղի տան թափած ամբողջ արիւնը քո դէմ դարձրեց, քանի որ նրա փոխարէն դո՛ւ թագաւորեցիր: Տէրը քո թագաւորութիւնը յանձնեց քո որդի Աբեսաղոմի ձեռքը: Նա քեզ է վերադարձնում քո չարիքը, քանզի դու արիւնարբու ես»: 8 Տէրը Սաւուղին տանը բոլոր արիւնը քու վրադ դարձուց, որ անոր տեղ թագաւոր եղար։ Տէրը թագաւորութիւնը քու որդիիդ Աբիսողոմին ձեռքը տուաւ։ Ահա քու չարիքդ քեզի հասաւ, քանզի դուն արիւնահեղ մարդ մըն ես»։ 16:8: դարձո՛յց ՚ի քեզ Տէր զամենայն արիւնս տանն Սաւուղայ. զի թագաւորեցեր փոխանակ նորա. եւ ետ Տէր զթագաւորութիւն քոյ ՚ի ձեռս Աբեսողոմայ որդւոյ քոյ. եցո՛յց քեզ զչարի՛ս քո. զի այր՝ արեա՛նց ես դու։ 8 Տէրը Սաւուղի տան թափած ամբողջ արիւնը քո դէմ դարձրեց, քանի որ նրա փոխարէն դո՛ւ թագաւորեցիր: Տէրը քո թագաւորութիւնը յանձնեց քո որդի Աբեսաղոմի ձեռքը: Նա քեզ է վերադարձնում քո չարիքը, քանզի դու արիւնարբու ես»: 8 Տէրը Սաւուղին տանը բոլոր արիւնը քու վրադ դարձուց, որ անոր տեղ թագաւոր եղար։ Տէրը թագաւորութիւնը քու որդիիդ Աբիսողոմին ձեռքը տուաւ։ Ահա քու չարիքդ քեզի հասաւ, քանզի դուն արիւնահեղ մարդ մըն ես»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:816:8 Господь обратил на тебя всю кровь дома Саулова, вместо которого ты воцарился, и предал Господь царство в руки Авессалома, сына твоего; и вот, ты в беде, ибо ты~--- кровопийца. The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou [art taken] in thy mischief, because thou [art] a bloody man:16:8 ἐπέστρεψεν επιστρεφω turn around; return ἐπὶ επι in; on σὲ σε.1 you κύριος κυριος lord; master πάντα πας all; every τὰ ο the αἵματα αιμα blood; bloodstreams τοῦ ο the οἴκου οικος home; household Σαουλ σαουλ Saoul; Saul ὅτι οτι since; that ἐβασίλευσας βασιλευω reign ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master τὴν ο the βασιλείαν βασιλεια realm; kingdom ἐν εν in χειρὶ χειρ hand Αβεσσαλωμ αβεσσαλωμ the υἱοῦ υιος son σου σου of you; your καὶ και and; even ἰδοὺ ιδου see!; here I am σὺ συ you ἐν εν in τῇ ο the κακίᾳ κακια badness; vice σου σου of you; your ὅτι οτι since; that ἀνὴρ ανηρ man; husband αἱμάτων αιμα blood; bloodstreams σύ συ you 16:8 הֵשִׁיב֩ hēšîv שׁוב return עָלֶ֨יךָ ʕālˌeʸḵā עַל upon יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH כֹּ֣ל׀ kˈōl כֹּל whole דְּמֵ֣י dᵊmˈê דָּם blood בֵית־ vêṯ- בַּיִת house שָׁא֗וּל šāʔˈûl שָׁאוּל Saul אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] מָלַ֨כְתָּ֙ mālˈaḵtā מלך be king תַּחְתָּ֔יותחתו *taḥtˈāʸw תַּחַת under part וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּלוּכָ֔ה mmᵊlûḵˈā מְלוּכָה kingship בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand אַבְשָׁלֹ֣ום ʔavšālˈôm אַבְשָׁלֹום Absalom בְּנֶ֑ךָ bᵊnˈeḵā בֵּן son וְ wᵊ וְ and הִנְּךָ֙ hinnᵊḵˌā הִנֵּה behold בְּ bᵊ בְּ in רָ֣עָתֶ֔ךָ rˈāʕāṯˈeḵā רָעָה evil כִּ֛י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man דָּמִ֖ים dāmˌîm דָּם blood אָֽתָּה׃ ʔˈāttā אַתָּה you 16:8. reddidit tibi Dominus universum sanguinem domus Saul quoniam invasisti regnum pro eo et dedit Dominus regnum in manu Absalom filii tui et ecce premunt te mala tua quoniam vir sanguinum esThe Lord hath repaid thee for all the blood of the house of Saul: because thou hast usurped the kingdom in his stead, and the Lord hath given the kingdom into the hand of Absalom thy son: and behold thy evils press upon thee, because thou art a man of blood. 8. The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art in thine own mischief, because thou art a man of blood. 16:8 Господь обратил на тебя всю кровь дома Саулова, вместо которого ты воцарился, и предал Господь царство в руки Авессалома, сына твоего; и вот, ты в беде, ибо ты~--- кровопийца. 16:8 ἐπέστρεψεν επιστρεφω turn around; return ἐπὶ επι in; on σὲ σε.1 you κύριος κυριος lord; master πάντα πας all; every τὰ ο the αἵματα αιμα blood; bloodstreams τοῦ ο the οἴκου οικος home; household Σαουλ σαουλ Saoul; Saul ὅτι οτι since; that ἐβασίλευσας βασιλευω reign ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master τὴν ο the βασιλείαν βασιλεια realm; kingdom ἐν εν in χειρὶ χειρ hand Αβεσσαλωμ αβεσσαλωμ the υἱοῦ υιος son σου σου of you; your καὶ και and; even ἰδοὺ ιδου see!; here I am σὺ συ you ἐν εν in τῇ ο the κακίᾳ κακια badness; vice σου σου of you; your ὅτι οτι since; that ἀνὴρ ανηρ man; husband αἱμάτων αιμα blood; bloodstreams σύ συ you 16:8 הֵשִׁיב֩ hēšîv שׁוב return עָלֶ֨יךָ ʕālˌeʸḵā עַל upon יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH כֹּ֣ל׀ kˈōl כֹּל whole דְּמֵ֣י dᵊmˈê דָּם blood בֵית־ vêṯ- בַּיִת house שָׁא֗וּל šāʔˈûl שָׁאוּל Saul אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] מָלַ֨כְתָּ֙ mālˈaḵtā מלך be king וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּלוּכָ֔ה mmᵊlûḵˈā מְלוּכָה kingship בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand אַבְשָׁלֹ֣ום ʔavšālˈôm אַבְשָׁלֹום Absalom בְּנֶ֑ךָ bᵊnˈeḵā בֵּן son וְ wᵊ וְ and הִנְּךָ֙ hinnᵊḵˌā הִנֵּה behold בְּ bᵊ בְּ in רָ֣עָתֶ֔ךָ rˈāʕāṯˈeḵā רָעָה evil כִּ֛י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man דָּמִ֖ים dāmˌîm דָּם blood אָֽתָּה׃ ʔˈāttā אַתָּה you 16:8. reddidit tibi Dominus universum sanguinem domus Saul quoniam invasisti regnum pro eo et dedit Dominus regnum in manu Absalom filii tui et ecce premunt te mala tua quoniam vir sanguinum es ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord hath repaid thee for all the blood of the house of Saul: because thou hast usurped the kingdom in his stead, and the Lord hath given the kingdom into the hand of Absalom thy son: and behold thy evils press upon thee, because thou art a man of blood. |
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183416:8: All the blood of the house of Saul - Shimei probably put to David's account the death of Saul, and Jonathan, and Abinadab, and Melchishua, slain in battle by the Philistines with whom David was in league; of Ish-bosheth, slain in consequence of David's league with Abner; that of Abner himself, which he attributed to David's secret orders; and all the 360 slain in the battle between Joab and Abner Sa2 2:31. Some, too, think that the death of seven men of Saul's immediate family Sa2 21:8 had occurred before David's flight, and was referred to by Shimei. Shimei's hatred and virulence is an indication that the Benjamites resented the loss of royalty in their tribe, even in the palmiest days of David's monarchy.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:8: returned: Jdg 9:24, Jdg 9:56, Jdg 9:57; Kg1 2:32, Kg1 2:33; Act 28:4, Act 28:5; Rev 16:6the blood: Sa2 1:16, Sa2 3:28, Sa2 3:29, Sa2 4:8-12; Psa 3:2, Psa 4:2 thou: etc. or, thee in thy evil Geneva 1599The LORD hath returned upon thee all the (e) blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou [art taken] in thy mischief, because thou [art] a bloody man.(e) Reproaching him, as though by his means Ishbosheth and Abner were slain. John GillThe Lord hath returned upon thee all the blood of the house of Saul,.... Which he would suggest was shed by David, or, however, that he was the cause of its being shed; as if he had stirred up the Philistines to that battle in which Saul and his sons were slain, and had an hand secretly in the deaths of Ishbosheth and Abner, all which were false insinuations; and it may be the seven sons of Saul before this time, though after related, were delivered into the hands of the Gibeonites to be hanged, to which respect may be had:in whose stead thou hast reigned; not by right, but by usurpation he suggests: and the Lord hath delivered the kingdom into the hand of Absalom thy son; in this he seems to contradict himself; for if David had got the kingdom by usurpation, it would rather have, been delivered by the Lord into the hand of one of Saul's family, and not of David's: and behold, thou art taken in thy mischief; punished for his sins; the mischief he had brought on others was retaliated to him: because thou art a bloody man; guilty of slaying, as the Targum of shedding innocent blood, and so worthy of death. John WesleyOf Saul - Either, The blood of Abner and Ishbosheth; which he imputes to David, as if they had been killed by David's contrivance: or, the death of Saul's seven sons, 2Kings 21:8, which, though related after this, seems to have been done before. Art taken - The same mischief thou didst bring upon others, is now returned upon thy own head. |
|
16:916:9: Եւ ասէ Աբեսսա որդի Շարուհեայ ցԴաւիթ. Ընդէ՞ր անիծանէ ա՛յնպէս շուն մի մեռեալ զտէ՛ր իմ զարքայ, անցի՛ց եւ առից զգլուխ նորա[3314]։ [3314] Ոմանք. Եւ ասէ Աբեսսա որդի Շարուհեայ ցարքայ. Ընդէ՞ր։ Եւ ասէ Աբեսսա որդի Շարուհեայ ցԴաւիթ. Ընդէ՞ր անիծանէ այնպէս շուն մի մեռեալ զտէր իմ զարքայ. անցից եւ առից զգլուխ նորա:9 Շարուհիի որդի Աբեսսան ասաց Դաւթին. «Ինչո՞ւ է մի սատկած շուն այսպէս անիծում իմ տէր արքային: 9 Շարուհեայի որդին Աբեսսա թագաւորին ըսաւ. «Այս մեռած շունը ինչո՞ւ համար իմ տիրոջս՝ թագաւորին՝ անէծք տայ։ Թող տուր անցնիմ ու անոր գլուխը առնեմ»։ 16:9: Եւ ասէ Աբեսսա որդի Շարուհեայ ցԴաւիթ. Ընդէ՞ր անիծանէ ա՛յնպէս շուն մի մեռեալ զտէ՛ր իմ զարքայ, անցի՛ց եւ առից զգլուխ նորա[3314]։ [3314] Ոմանք. Եւ ասէ Աբեսսա որդի Շարուհեայ ցարքայ. Ընդէ՞ր։ 9 Շարուհիի որդի Աբեսսան ասաց Դաւթին. «Ինչո՞ւ է մի սատկած շուն այսպէս անիծում իմ տէր արքային: 9 Շարուհեայի որդին Աբեսսա թագաւորին ըսաւ. «Այս մեռած շունը ինչո՞ւ համար իմ տիրոջս՝ թագաւորին՝ անէծք տայ։ Թող տուր անցնիմ ու անոր գլուխը առնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:916:9 И сказал Авесса, сын Саруин, царю: зачем злословит этот мертвый пес господина моего царя? пойду я и сниму с него голову. Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head:16:9 καὶ και and; even εἶπεν επω say; speak Αβεσσα αβεσσα son Σαρουιας σαρουιας to; toward τὸν ο the βασιλέα βασιλευς monarch; king ἵνα ινα so; that τί τις.1 who?; what? καταρᾶται καταραομαι curse ὁ ο the κύων κυων dog ὁ ο the τεθνηκὼς θνησκω die; departed οὗτος ουτος this; he τὸν ο the κύριόν κυριος lord; master μου μου of me; mine τὸν ο the βασιλέα βασιλευς monarch; king διαβήσομαι διαβαινω step through; go across δὴ δη in fact καὶ και and; even ἀφελῶ αφαιρεω take away τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him 16:9 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai בֶּן־ ben- בֵּן son צְרוּיָה֙ ṣᵊrûyˌā צְרוּיָה Zeruiah אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king לָ֣מָּה lˈāmmā לָמָה why יְקַלֵּ֞ל yᵊqallˈēl קלל be slight הַ ha הַ the כֶּ֤לֶב kkˈelev כֶּלֶב dog הַ ha הַ the מֵּת֙ mmˌēṯ מות die הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king אֶעְבְּרָה־ ʔeʕbᵊrā- עבר pass נָּ֖א nnˌā נָא yeah וְ wᵊ וְ and אָסִ֥ירָה ʔāsˌîrā סור turn aside אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹֽׁו׃ ס rōšˈô . s רֹאשׁ head 16:9. dixit autem Abisai filius Sarviae regi quare maledicit canis hic moriturus domino meo regi vadam et amputabo caput eiusAnd Abisai the son of Sarvia said to the king: Why should this dead dog curse my lord the king? I will go, and cut off his head. 9. Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. 16:9 И сказал Авесса, сын Саруин, царю: зачем злословит этот мертвый пес господина моего царя? пойду я и сниму с него голову. 16:9 καὶ και and; even εἶπεν επω say; speak Αβεσσα αβεσσα son Σαρουιας σαρουιας to; toward τὸν ο the βασιλέα βασιλευς monarch; king ἵνα ινα so; that τί τις.1 who?; what? καταρᾶται καταραομαι curse ὁ ο the κύων κυων dog ὁ ο the τεθνηκὼς θνησκω die; departed οὗτος ουτος this; he τὸν ο the κύριόν κυριος lord; master μου μου of me; mine τὸν ο the βασιλέα βασιλευς monarch; king διαβήσομαι διαβαινω step through; go across δὴ δη in fact καὶ και and; even ἀφελῶ αφαιρεω take away τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him 16:9 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai בֶּן־ ben- בֵּן son צְרוּיָה֙ ṣᵊrûyˌā צְרוּיָה Zeruiah אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king לָ֣מָּה lˈāmmā לָמָה why יְקַלֵּ֞ל yᵊqallˈēl קלל be slight הַ ha הַ the כֶּ֤לֶב kkˈelev כֶּלֶב dog הַ ha הַ the מֵּת֙ mmˌēṯ מות die הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king אֶעְבְּרָה־ ʔeʕbᵊrā- עבר pass נָּ֖א nnˌā נָא yeah וְ wᵊ וְ and אָסִ֥ירָה ʔāsˌîrā סור turn aside אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹֽׁו׃ ס rōšˈô . s רֹאשׁ head 16:9. dixit autem Abisai filius Sarviae regi quare maledicit canis hic moriturus domino meo regi vadam et amputabo caput eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Abisai the son of Sarvia said to the king: Why should this dead dog curse my lord the king? I will go, and cut off his head. |
jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183416:9: This dead dog - See the marginal reference and Sa2 9:8 note.Go over - The ravine, possibly with a stream of water Sa2 17:20, which lay between them and Shimei. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:9: Abishai: Sa2 3:30; Sa1 26:6-8dead dog: Sa2 3:8, Sa2 9:8; Sa1 24:14 curse: Exo 22:28; Act 23:5; Pe1 2:17 let me go: Sa1 26:6-11; Job 31:30, Job 31:31; Jer 40:13-16 Carl Friedrich Keil and Franz DelitzschAbishai wanted to put an end to this cursing (on the expression "dead dog," see 2Kings 9:8). "Let me go," said he to David, "and take away his head," i.e., chop off his head. But David replied, "What have I to do with you, ye sons of Zeruiah?" Joab probably joined with Abishai. The formula "what to me and you?" signifies that a person did not wish to have anything in common with the feelings and views of another (cf. 3Kings 17:18; Josh 22:24; and τὶ ἐμοὶ καὶ σοί, Jn 2:4. For the thing itself, comp. Lk 9:52-56). "If he curses, and if Jehovah hath said to him, Curse David, who shall then say, Wherefore hast thou done so?" For יה וכי יקלּל כּי (Chethib), the Masoretes give us the Keri, יה כּי יקלּל כּה, "so let him curse, for Jehovah," etc. This thought lies at the foundation of the rendering adopted by the lxx, who have inserted, by way of explanation, καὶ ἄφετε αὐτὸν καὶ: so let him go, and so may he curse. The Vulgate is just the same: dimittite eum ut maledicat. This interpolation is taken from 2Kings 16:11, and, like the Keri, is nothing more than a conjecture, which was adopted simply because כּי was taken as a causal particle, and then offence was taken at וכי. But כּי signifies if, quando, in this passage, and the ו before the following וּמי introduces the apodosis. John GillThen said Abishai the son of Zeruiah unto the king,.... A sister's son of his, and a general in the army, who could not bear to hear the king abused in this manner:why should this dead dog curse my lord the king? be suffered to do it with impunity; a "dog" he calls him, because of his vileness and baseness, and because of his impudence, and on account of his reproachful and abusive language, aptly signified by the snarling and barking of a dog; and a "dead" dog, as being useless, detestable, and abominable: let me go over, I pray thee, and take off his head; go over the plain where David and his men were, to the hill on which Shimei was, and strike off his head with his sword; which he could easily do, and soon put an end to his cursing. |
|
16:1016:10: Եւ ասէ արքայ. Զի՞ կայ՝ ի՛մ եւ ձեր որդիք Շարուհեայ. թո՛յլ տուք նմա, թո՛ղ անիծանէ՛ այնպէս. զի Տէր ասաց նմա անիծանել զԴաւիթ. եւ ո՞վ ասասցէ թէ ընդէ՞ր արարեր այդպէս[3315]։ [3315] Բազումք. Թո՛ղ անիծցէ այնպէս. եւ ոմանք. թոյլ տուք նմա եւ անիծցէ այնպէս։ Եւ ասէ արքայ. Զի՞ կայ իմ եւ ձեր, որդիք Շարուհեայ. թոյլ տուք նմա, թող անիծանէ այնպէս. զի Տէր ասաց նմա անիծանել զԴաւիթ. եւ ո՞վ ասասցէ թէ` Ընդէ՞ր արարեր այդպէս:10 Թող գնամ ու կտրեմ նրա գլուխը»: Արքան ասաց. «Դուք ինձ հետ ի՞նչ գործ ունէք, Շարուհիի՛ որդիներ: Թողէ՛ք նա այդպէս անիծի, քանզի Տէրն է ասել նրան, որ անիծի Դաւթին: Ո՞վ կարող է նրան ասել, թէ՝ “Ինչո՞ւ ես այդպէս վարւում”»: 10 Բայց թագաւորը ըսաւ. «Ո՛վ Շարուհեայի որդիներ, դուք ինծի հետ ի՞նչ ունիք։ Թող տուէք որ այսպէս անէծք տայ, քանզի Տէրը ըսաւ անոր. ‘Դաւիթը անիծէ’. ալ ո՞վ կրնայ ըսել թէ ‘Ինչո՞ւ համար այդպէս ըրիր’»։ 16:10: Եւ ասէ արքայ. Զի՞ կայ՝ ի՛մ եւ ձեր որդիք Շարուհեայ. թո՛յլ տուք նմա, թո՛ղ անիծանէ՛ այնպէս. զի Տէր ասաց նմա անիծանել զԴաւիթ. եւ ո՞վ ասասցէ թէ ընդէ՞ր արարեր այդպէս[3315]։ [3315] Բազումք. Թո՛ղ անիծցէ այնպէս. եւ ոմանք. թոյլ տուք նմա եւ անիծցէ այնպէս։ 10 Թող գնամ ու կտրեմ նրա գլուխը»: Արքան ասաց. «Դուք ինձ հետ ի՞նչ գործ ունէք, Շարուհիի՛ որդիներ: Թողէ՛ք նա այդպէս անիծի, քանզի Տէրն է ասել նրան, որ անիծի Դաւթին: Ո՞վ կարող է նրան ասել, թէ՝ “Ինչո՞ւ ես այդպէս վարւում”»: 10 Բայց թագաւորը ըսաւ. «Ո՛վ Շարուհեայի որդիներ, դուք ինծի հետ ի՞նչ ունիք։ Թող տուէք որ այսպէս անէծք տայ, քանզի Տէրը ըսաւ անոր. ‘Դաւիթը անիծէ’. ալ ո՞վ կրնայ ըսել թէ ‘Ինչո՞ւ համար այդպէս ըրիր’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1016:10 И сказал царь: что мне и вам, сыны Саруины? [оставьте его,] пусть он злословит, ибо Господь повелел ему злословить Давида. Кто же может сказать: зачем ты так делаешь? And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so:16:10 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king τί τις.1 who?; what? ἐμοὶ εμοι me καὶ και and; even ὑμῖν υμιν you υἱοὶ υιος son Σαρουιας σαρουιας dismiss; leave αὐτὸν αυτος he; him καὶ και and; even οὕτως ουτως so; this way καταράσθω καταραομαι curse ὅτι οτι since; that κύριος κυριος lord; master εἶπεν επω say; speak αὐτῷ αυτος he; him καταρᾶσθαι καταραομαι curse τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even τίς τις.1 who?; what? ἐρεῖ ερεω.1 state; mentioned ὡς ως.1 as; how τί τις.1 who?; what? ἐποίησας ποιεω do; make οὕτως ουτως so; this way 16:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king מַה־ mah- מָה what לִּ֥י llˌî לְ to וְ wᵊ וְ and לָכֶ֖ם lāḵˌem לְ to בְּנֵ֣י bᵊnˈê בֵּן son צְרֻיָ֑ה ṣᵊruyˈā צְרוּיָה Zeruiah כֹּ֣הכי *kˈō כֹּה thus יְקַלֵּ֗ל yᵊqallˈēl קלל be slight כִּ֤יוכי *kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אָ֤מַר ʔˈāmar אמר say לֹו֙ lˌô לְ to קַלֵּ֣ל qallˈēl קלל be slight אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֔ד dāwˈiḏ דָּוִד David וּ û וְ and מִ֣י mˈî מִי who יֹאמַ֔ר yōmˈar אמר say מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why עָשִׂ֥יתָה ʕāśˌîṯā עשׂה make כֵּֽן׃ ס kˈēn . s כֵּן thus 16:10. et ait rex quid mihi et vobis filii Sarviae dimittite eum maledicat Dominus enim praecepit ei ut malediceret David et quis est qui audeat dicere quare sic feceritAnd the king said: What have I to do with you, ye sons of Sarvia? Let him alone and let him curse: for the Lord hath bid him curse David: and who is he that shall dare say, why hath he done so? 10. And the king said, What have I to do with you, ye sons of Zeruiah? Because he curseth, and because the LORD hath said unto him, Curse David; who then shall say, Wherefore hast thou done so? 16:10 И сказал царь: что мне и вам, сыны Саруины? [оставьте его,] пусть он злословит, ибо Господь повелел ему злословить Давида. Кто же может сказать: зачем ты так делаешь? 16:10 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king τί τις.1 who?; what? ἐμοὶ εμοι me καὶ και and; even ὑμῖν υμιν you υἱοὶ υιος son Σαρουιας σαρουιας dismiss; leave αὐτὸν αυτος he; him καὶ και and; even οὕτως ουτως so; this way καταράσθω καταραομαι curse ὅτι οτι since; that κύριος κυριος lord; master εἶπεν επω say; speak αὐτῷ αυτος he; him καταρᾶσθαι καταραομαι curse τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even τίς τις.1 who?; what? ἐρεῖ ερεω.1 state; mentioned ὡς ως.1 as; how τί τις.1 who?; what? ἐποίησας ποιεω do; make οὕτως ουτως so; this way 16:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king מַה־ mah- מָה what לִּ֥י llˌî לְ to וְ wᵊ וְ and לָכֶ֖ם lāḵˌem לְ to בְּנֵ֣י bᵊnˈê בֵּן son צְרֻיָ֑ה ṣᵊruyˈā צְרוּיָה Zeruiah יְקַלֵּ֗ל yᵊqallˈēl קלל be slight יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אָ֤מַר ʔˈāmar אמר say לֹו֙ lˌô לְ to קַלֵּ֣ל qallˈēl קלל be slight אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֔ד dāwˈiḏ דָּוִד David וּ û וְ and מִ֣י mˈî מִי who יֹאמַ֔ר yōmˈar אמר say מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why עָשִׂ֥יתָה ʕāśˌîṯā עשׂה make כֵּֽן׃ ס kˈēn . s כֵּן thus 16:10. et ait rex quid mihi et vobis filii Sarviae dimittite eum maledicat Dominus enim praecepit ei ut malediceret David et quis est qui audeat dicere quare sic fecerit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the king said: What have I to do with you, ye sons of Sarvia? Let him alone and let him curse: for the Lord hath bid him curse David: and who is he that shall dare say, why hath he done so? |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410: Господь повелел, т. е. попустил, ему злословить Давида.Adam Clarke: Commentary on the Bible - 183116:10: Because the Lord hath said - The particle וכי vechi should be translated for if, not because. For If the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!2 Kings (2 Samuel) 16:11 Albert Barnes: Notes on the Bible - 183416:10: What have I to do ... - See the marginal references compare Mat 8:29; Joh 2:4, and a similar complaint about the sons of Zeruiah Sa2 3:39. And for a like striking incident in the life of the Son of David, see Luk 9:52-56.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:10: What have: Sa2 3:39, Sa2 19:22; Kg1 2:5; Mat 16:23; Luk 9:54-56; Pe1 2:23so let him: Gen 50:20; Kg1 22:21-23; Kg2 18:25; Lam 3:38, Lam 3:39; Joh 18:11 Who shall: Job 9:12; Ecc 8:4; Dan 4:35; Rom 9:20 Geneva 1599And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath (f) said unto him, Curse David. Who shall then say, Wherefore hast thou done so?(f) David felt that this was the judgment of God for his sin, and therefore humbles himself to his rod. John GillAnd the king said, what have I to do with you, ye sons of Zeruiah?.... It seems as if Joab, the brother of Abishai, joined with him in this request to have leave to take off the head of Shimei; and though David had to do with them as his relations, his sister's sons, and as they were generals in his army; yet in this case he would have nothing to do with them, would not take their advice, nor suffer them to take revenge on this man for his cursing him: or "what is it to me, or to you" (u)? what signifies his cursing? it will neither hurt me nor you:so let him curse; go on cursing after this manner; do not restrain him from it, or attempt to stop his mouth: or, "for he will curse" (w); so is the textual reading; you will not be able to restrain him, for the following reason: because the Lord hath said unto him, curse David; not by way of command, or a precept of his; for to curse the ruler of the people is contrary to the word and law of God, Ex 22:28, nor by any operation of his spirit moving and exciting him to it; for the operations of the Spirit are to holiness, and not to sin; but by the secret providence of God ordering, directing, and overruling all circumstances relative to this affair. Shimei had conceived enmity and hatred to David; God left him to the power of this corruption in his breast, opened a way in Providence, and gave him an opportunity of exercising it on him: it was not a bare permission of God that Shimei should curse David; but it was his will, and he ordered it so in Providence, that he should do it; which action was attended with the predetermined concourse of divine Providence, so far as it was an action; though, as a sinful action, it was of Shimei, sprung from his own heart, instigated by Satan; but as a correction and chastisement of David, it was by the will, order, and appointment of God, and as such David considered it, and quietly submitted to it: who shall then say, wherefore hast thou done so? for though Shimei might justly be blamed, and reproved for it, yet the thing itself was not to be hindered or restrained, it being according to the will and providence of God, to answer some good end with respect to David. (u) "quid mihi et vobis", V. L. Pagninus, Montanus. (w) "quia", Moatanus. John WesleyWhat have I, &e. - In this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it. The Lord - God did not put any wickedness into Shimei's heart, for he had of himself an heart full of malignity against David; but only left him to his own wickedness; and brought David into so distressed a condition, that he might seem a proper object of his scorn. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 3Kings 17:4, and to send forth his word to senseless creatures, Ps 147:15, Ps 147:18. Who shall reproach God's providence for permitting this? Or, who shall restrain him from executing his just judgment against me? |
|
16:1116:11: Եւ ասէ Դաւիթ ցԱբեսսա եւ ցամենայն ծառայս իւր. Ահաւանիկ որդի իմ որ ելեալ է յորովայնէ իմմէ խնդրէ՛ զանձն իմ, ո՞րչափ եւս որդին Յեմինայ. թո՛յլ տուք նմա եւ անիծցէ, զի Տէր ասաց նմա. Եւ ասէ Դաւիթ ցԱբեսսա եւ ցամենայն ծառայս իւր. Ահաւանիկ որդի իմ որ ելեալ է յորովայնէ իմմէ` խնդրէ զանձն իմ, ո՜րչափ եւս որդին Յեմինայ. թոյլ տուք նմա եւ անիծցէ, զի Տէր ասաց նմա:11 Դաւիթն ասաց Աբեսսային ու իր բոլոր ծառաներին. «Եթէ ինձնից սերուած իմ որդին իմ մահն է ուզում, որչա՜փ եւս առաւել կ’ուզի Յեմինի որդին: Թո՛յլ տուէք նրան, որ անիծի, քանզի Տէրն է այդ ասել նրան: 11 Դաւիթ Աբեսսային ու իր բոլոր ծառաներուն ըսաւ. «Ահա իմ երանքէս ելլող որդիս իմ հոգիս կը փնտռէ, ո՞ւր մնաց այս Բենիամինեանը։ Թողուցէ՛ք զանիկա որ անիծէ, քանզի Տէ՛րը ըսաւ անոր. 16:11: Եւ ասէ Դաւիթ ցԱբեսսա եւ ցամենայն ծառայս իւր. Ահաւանիկ որդի իմ որ ելեալ է յորովայնէ իմմէ խնդրէ՛ զանձն իմ, ո՞րչափ եւս որդին Յեմինայ. թո՛յլ տուք նմա եւ անիծցէ, զի Տէր ասաց նմա. 11 Դաւիթն ասաց Աբեսսային ու իր բոլոր ծառաներին. «Եթէ ինձնից սերուած իմ որդին իմ մահն է ուզում, որչա՜փ եւս առաւել կ’ուզի Յեմինի որդին: Թո՛յլ տուէք նրան, որ անիծի, քանզի Տէրն է այդ ասել նրան: 11 Դաւիթ Աբեսսային ու իր բոլոր ծառաներուն ըսաւ. «Ահա իմ երանքէս ելլող որդիս իմ հոգիս կը փնտռէ, ո՞ւր մնաց այս Բենիամինեանը։ Թողուցէ՛ք զանիկա որ անիծէ, քանզի Տէ՛րը ըսաւ անոր. zohrab-1805▾ eastern-1994▾ western am▾ |
16:1116:11 И сказал Давид Авессе и всем слугам своим: вот, если мой сын, который вышел из чресл моих, ищет души моей, тем больше сын Вениамитянина; оставьте его, пусть злословит, ибо Господь повелел ему; And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now [may this] Benjamite [do it]? let him alone, and let him curse; for the LORD hath bidden him:16:11 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβεσσα αβεσσα and; even πρὸς προς to; toward πάντας πας all; every τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am ὁ ο the υἱός υιος son μου μου of me; mine ὁ ο the ἐξελθὼν εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb μου μου of me; mine ζητεῖ ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even προσέτι προσετι now; present ὁ ο the υἱὸς υιος son τοῦ ο the Ιεμινι ιεμινι dismiss; leave αὐτὸν αυτος he; him καταρᾶσθαι καταραομαι curse ὅτι οτι since; that εἶπεν επω say; speak αὐτῷ αυτος he; him κύριος κυριος lord; master 16:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say דָּוִ֤ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to אֲבִישַׁי֙ ʔᵃvîšˌay אֲבִישַׁי Abishai וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant הִנֵּ֥ה hinnˌē הִנֵּה behold בְנִ֛י vᵊnˈî בֵּן son אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָצָ֥א yāṣˌā יצא go out מִ mi מִן from מֵּעַ֖י mmēʕˌay מֵעִים bowels מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and אַ֨ף ʔˌaf אַף even כִּֽי־ kˈî- כִּי that עַתָּ֜ה ʕattˈā עַתָּה now בֶּן־ ben- בֵּן son הַ ha הַ the יְמִינִ֗י yᵊmînˈî יְמִינִי Benjaminite הַנִּ֤חוּ hannˈiḥû נוח settle לֹו֙ lˌô לְ to וִֽ wˈi וְ and יקַלֵּ֔ל yqallˈēl קלל be slight כִּ֥י kˌî כִּי that אָֽמַר־ ʔˈāmar- אמר say לֹ֖ו lˌô לְ to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 16:11. et ait rex Abisai et universis servis suis ecce filius meus qui egressus est de utero meo quaerit animam meam quanto magis nunc filius Iemini dimittite eum ut maledicat iuxta praeceptum DominiAnd the king said to Abisai, and to all his servants: Behold my son, who came forth from my bowels, seeketh my life: how much more now a son of Jemini? let him alone that he may curse as the Lord hath bidden him. 11. And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more this Benjamite now ? let him alone, and let him curse; for the LORD hath bidden him. 16:11 И сказал Давид Авессе и всем слугам своим: вот, если мой сын, который вышел из чресл моих, ищет души моей, тем больше сын Вениамитянина; оставьте его, пусть злословит, ибо Господь повелел ему; 16:11 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβεσσα αβεσσα and; even πρὸς προς to; toward πάντας πας all; every τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am ὁ ο the υἱός υιος son μου μου of me; mine ὁ ο the ἐξελθὼν εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb μου μου of me; mine ζητεῖ ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even προσέτι προσετι now; present ὁ ο the υἱὸς υιος son τοῦ ο the Ιεμινι ιεμινι dismiss; leave αὐτὸν αυτος he; him καταρᾶσθαι καταραομαι curse ὅτι οτι since; that εἶπεν επω say; speak αὐτῷ αυτος he; him κύριος κυριος lord; master 16:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say דָּוִ֤ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to אֲבִישַׁי֙ ʔᵃvîšˌay אֲבִישַׁי Abishai וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant הִנֵּ֥ה hinnˌē הִנֵּה behold בְנִ֛י vᵊnˈî בֵּן son אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָצָ֥א yāṣˌā יצא go out מִ mi מִן from מֵּעַ֖י mmēʕˌay מֵעִים bowels מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and אַ֨ף ʔˌaf אַף even כִּֽי־ kˈî- כִּי that עַתָּ֜ה ʕattˈā עַתָּה now בֶּן־ ben- בֵּן son הַ ha הַ the יְמִינִ֗י yᵊmînˈî יְמִינִי Benjaminite הַנִּ֤חוּ hannˈiḥû נוח settle לֹו֙ lˌô לְ to וִֽ wˈi וְ and יקַלֵּ֔ל yqallˈēl קלל be slight כִּ֥י kˌî כִּי that אָֽמַר־ ʔˈāmar- אמר say לֹ֖ו lˌô לְ to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 16:11. et ait rex Abisai et universis servis suis ecce filius meus qui egressus est de utero meo quaerit animam meam quanto magis nunc filius Iemini dimittite eum ut maledicat iuxta praeceptum Domini ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the king said to Abisai, and to all his servants: Behold my son, who came forth from my bowels, seeketh my life: how much more now a son of Jemini? let him alone that he may curse as the Lord hath bidden him. |
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411: Тем больше сын Вениамитянина - из колена прежнего царя Саула.Adam Clarke: Commentary on the Bible - 183116:11: Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation. I cannot withhold from my readers a very elegant poetic paraphrase of this passage, from the pen of the Rev. Charles Wesley, one of the first of Christian poets: -"Pure from the blood of Saul in vain, He dares not to the charge reply: Uriah's doth the charge maintain, Uriah's doth against him cry! Let Shimei curse: the rod he bears For sins which mercy had forgiven: And in the wrongs of man reveres The awful righteousness of heaven. Lord, I adore thy righteous will, Through every instrument of ill My Father's goodness see; Accept the complicated wrong Of Shimei's hand and Shimei's tongue As kind rebukes from Thee. 2 Kings (2 Samuel) 16:15 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:11: Behold: Sa2 12:11, Sa2 12:12came forth: Sa2 7:2; Gen 15:4 seeketh: Sa2 17:1-4; Kg2 19:37; Ch2 32:21; Mat 10:21 the Lord: Isa 10:5-7; Eze 14:9, Eze 20:25 Carl Friedrich Keil and Franz DelitzschDavid said still further to Abishai and all his servants: "Behold, my own son seeketh after my life; how much more then the Benjaminite! (who belongs to a hostile race.) Let him curse, for Jehovah hath bidden him. Perhaps Jehovah will look upon my guilt, and Jehovah will requite me good for the curse which befals me this day." בּעוני (Chethib) has been altered by the Masoretes into בּעיני o, "upon mine eye," probably in the sense of "upon my tears;" and קללתי into קללתו, - from pure misapprehension. בּעוני does not mean "upon my misery," for עון never has this meaning, but upon the guilt which really belongs to me, in contrast with that with which Shimei charges me; and קללתי is the curse that has come upon me. Although David had committed no murder upon the house of Saul, and therefore Shimei's cursing was nothing but malicious blasphemy, he felt that it came upon him because of his sins, though not for the sin imputed to him. He therefore forbade their putting the blasphemer to death, and said Jehovah had commanded him to curse; regarding the cursing as the consequence of the wrath of God that was bringing him low (comp. the remarks on 1Kings 26:19). But this consciousness of guilt also excited the assurance that the Lord would look upon his sin. When God looks upon the guilt of a humble sinner, He will also, as a just and merciful God, avert the evil, and change the suffering into a blessing. David founded upon this the hope, that the Lord would repay him with good for the curse with which Shimei was pursuing him now. John GillAnd David said to Abishai, and all his servants,.... In order to make them easy, and reconcile them to this usage of him:behold, my son, which came forth of my bowels, seeketh my life; meaning Absalom: how much more now may this Benjamite do it? who was not only of the same tribe that Saul was, but of the same family, and so bore an ill will to David because of his succession in the throne: let him alone, and let him curse; do nothing to restrain him, not even by words, and much less by any violent actions, and still less by taking away his life: for the Lord hath bidden him; in the sense explained in 2Kings 16:10. John WesleyMy life - Which is a greater mischief, than to reproach me with words. Benjamites - Of that tribe and family from which God hast taken away the kingdom, and given it to me. Let him - Do not now hinder him violently from it, nor punish him for it. It is meet I should bear the indignation of the Lord, and submit to his pleasure. |
|
16:1216:12: թերեւս տեսցէ Տէր զտառապանս իմ, եւ հատուսցէ ինձ բարի՛ս փոխանակ անիծից նորա յաւուր յայսմիկ։ Թերեւս տեսցէ Տէր զտառապանս իմ, եւ հատուսցէ ինձ բարիս փոխանակ անիծից նորա յաւուր յայսմիկ:12 Թերեւս Տէրը, տեսնելով իմ տառապանքները, ինձ բարիք հատուցի այսօրուայ անէծքի փոխարէն»: 12 Թերեւս Տէրը իմ նեղութեանս նայի ու այսօրուան անոր տուած անէծքին տեղ ինծի բարիք հատուցանէ»։ 16:12: թերեւս տեսցէ Տէր զտառապանս իմ, եւ հատուսցէ ինձ բարի՛ս փոխանակ անիծից նորա յաւուր յայսմիկ։ 12 Թերեւս Տէրը, տեսնելով իմ տառապանքները, ինձ բարիք հատուցի այսօրուայ անէծքի փոխարէն»: 12 Թերեւս Տէրը իմ նեղութեանս նայի ու այսօրուան անոր տուած անէծքին տեղ ինծի բարիք հատուցանէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1216:12 может быть, Господь призрит на уничижение мое, и воздаст мне Господь благостью за теперешнее его злословие. It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day:16:12 εἴ ει if; whether πως πως somehow ἴδοι οραω view; see κύριος κυριος lord; master ἐν εν in τῇ ο the ταπεινώσει ταπεινωσις humiliation μου μου of me; mine καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return μοι μοι me ἀγαθὰ αγαθος good ἀντὶ αντι against; instead of τῆς ο the κατάρας καταρα curse αὐτοῦ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he 16:12 אוּלַ֛י ʔûlˈay אוּלַי perhaps יִרְאֶ֥ה yirʔˌeh ראה see יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּב *bᵊ בְּ in עֵינִ֑יעוני *ʕênˈî עַיִן eye וְ wᵊ וְ and הֵשִׁ֨יב hēšˌîv שׁוב return יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לִי֙ lˌî לְ to טֹובָ֔ה ṭôvˈā טֹובָה what is good תַּ֥חַת tˌaḥaṯ תַּחַת under part קִלְלָתֹ֖ו qillāṯˌô קְלָלָה curse הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 16:12. si forte respiciat Dominus adflictionem meam et reddat mihi bonum pro maledictione hac hodiernaPerhaps the Lord may look upon my affliction, and the Lord may render me good for the cursing of this day. 12. It may be that the LORD will look on the wrong done unto me, and that the LORD will requite me good for cursing of me this day. 16:12 может быть, Господь призрит на уничижение мое, и воздаст мне Господь благостью за теперешнее его злословие. 16:12 εἴ ει if; whether πως πως somehow ἴδοι οραω view; see κύριος κυριος lord; master ἐν εν in τῇ ο the ταπεινώσει ταπεινωσις humiliation μου μου of me; mine καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return μοι μοι me ἀγαθὰ αγαθος good ἀντὶ αντι against; instead of τῆς ο the κατάρας καταρα curse αὐτοῦ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he 16:12 אוּלַ֛י ʔûlˈay אוּלַי perhaps יִרְאֶ֥ה yirʔˌeh ראה see יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and הֵשִׁ֨יב hēšˌîv שׁוב return יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לִי֙ lˌî לְ to טֹובָ֔ה ṭôvˈā טֹובָה what is good תַּ֥חַת tˌaḥaṯ תַּחַת under part קִלְלָתֹ֖ו qillāṯˌô קְלָלָה curse הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 16:12. si forte respiciat Dominus adflictionem meam et reddat mihi bonum pro maledictione hac hodierna ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Perhaps the Lord may look upon my affliction, and the Lord may render me good for the cursing of this day. |
jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183416:12: His cursing - Another reading has "my curse," i. e., the curse that has fallen upon me. David recognizes in every word and action that he was receiving the due reward of his sin, and that which Nathan had foretold.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:12: the Lord: Gen 29:32, Gen 29:33; Exo 2:24, Exo 2:25, Exo 3:7, Exo 3:8; Sa1 1:11; Psa 25:18affliction: or, tears, Heb. eye requite: Deu 23:5; Isa 27:7; Mat 5:11, Mat 5:12; Rom 8:28; Co2 4:17; Th2 1:7; Heb 12:10; Pe1 4:12-19 Geneva 1599It may be that the LORD will look on mine affliction, and that the LORD will (g) requite me good for his cursing this day.(g) Meaning, that the Lord will send comfort to his, when they are oppressed. John GillIt may be that the Lord will look on mine affliction,.... Through the rebellion of his son, and now aggravated by the cursing of Shimei; that is, with an eye of pity and commiseration, and deliver him out of it: or "look upon my eye" (x); for there is a various reading; the tear of mine eye, as the Targum; so Jarchi and R. Isaiah; the tears in it, which fell plentifully from it, on account of his troubles, and particularly the curses and reproaches of Shimei:and that the Lord will requite me good for his cursing this day; he does not speak with assurance, yet with hope; he knew his sins deserved such treatment, but also that God was gracious and merciful, and pitied his children, and resented all ill usage of them; and therefore hoped he would favour him with such intimations of his love as would support him, comfort, refresh him, and do him good, see Rom 8:28. (x) "in oculum meum", Montanus; "oculum meum lachrymantem", Munster. |
|
16:1316:13: Եւ երթայր Դաւիթ եւ արքն որ ընդ նմա զճանապարհն. եւ Սեմէի երթայր մօտ առ նա ընդ կողաց լերինն, երթա՛յր եւ անիծանէր, եւ քարինս ՚ի կողմանէ նորա ընկենոյր, եւ հո՛ղ ցանէր ՚ի վերայ[3316]։ [3316] ՚Ի լուս՛՛. Առ նա ընդ կողեածաց լե՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք եւս. ընդ կողեաց։ Եւ երթայր Դաւիթ եւ արքն որ ընդ նմա զճանապարհն, եւ Սեմէի երթայր մօտ առ նա ընդ կողաց լերինն, երթայր եւ անիծանէր, եւ քարինս ի կողմանէ նորա ընկենոյր, եւ հող ցանէր ի վերայ:13 Դաւիթը եւ իր հետ եղած մարդիկ գնացին իրենց ճանապարհով, իսկ Սեմէին գնում էր լերան կողքով, նրան մօտիկ, գնում էր ու անիծում, նրա կողմը քարեր նետում, նրա վրայ հող շաղ տալիս: 13 Դաւիթ իր մարդոցը հետ ճամբան կ’երթար, իսկ Սեմէի առջեւի լերանը քովէն կ’երթար անէծք տալով, քարեր նետելով ու հող ցանելով։ 16:13: Եւ երթայր Դաւիթ եւ արքն որ ընդ նմա զճանապարհն. եւ Սեմէի երթայր մօտ առ նա ընդ կողաց լերինն, երթա՛յր եւ անիծանէր, եւ քարինս ՚ի կողմանէ նորա ընկենոյր, եւ հո՛ղ ցանէր ՚ի վերայ[3316]։ [3316] ՚Ի լուս՛՛. Առ նա ընդ կողեածաց լե՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք եւս. ընդ կողեաց։ 13 Դաւիթը եւ իր հետ եղած մարդիկ գնացին իրենց ճանապարհով, իսկ Սեմէին գնում էր լերան կողքով, նրան մօտիկ, գնում էր ու անիծում, նրա կողմը քարեր նետում, նրա վրայ հող շաղ տալիս: 13 Դաւիթ իր մարդոցը հետ ճամբան կ’երթար, իսկ Սեմէի առջեւի լերանը քովէն կ’երթար անէծք տալով, քարեր նետելով ու հող ցանելով։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1316:13 И шел Давид и люди его {своим} путем, а Семей шел по окраине горы, со стороны его, шел и злословил, и бросал камнями на сторону его и пылью. And as David and his men went by the way, Shimei went along on the hill' s side over against him, and cursed as he went, and threw stones at him, and cast dust:16:13 καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even Σεμεϊ σεμει Semeΐ; Semi ἐπορεύετο πορευομαι travel; go ἐκ εκ from; out of πλευρᾶς πλευρα side τοῦ ο the ὄρους ορος mountain; mount ἐχόμενα εχω have; hold αὐτοῦ αυτος he; him πορευόμενος πορευομαι travel; go καὶ και and; even καταρώμενος αραομαι and; even λιθάζων λιθαζω stone ἐν εν in λίθοις λιθος stone ἐκ εκ from; out of πλαγίων πλαγιος he; him καὶ και and; even τῷ ο the χοῒ χους.1 dust πάσσων πασσω sprinkle 16:13 וַ wa וְ and יֵּ֧לֶךְ yyˈēleḵ הלך walk דָּוִ֛ד dāwˈiḏ דָּוִד David וַ wa וְ and אֲנָשָׁ֖יו ʔᵃnāšˌāʸw אִישׁ man בַּ ba בְּ in † הַ the דָּ֑רֶךְ ס ddˈāreḵ s דֶּרֶךְ way וְ wᵊ וְ and שִׁמְעִ֡י šimʕˈî שִׁמְעִי Shimei הֹלֵךְ֩ hōlēḵ הלך walk בְּ bᵊ בְּ in צֵ֨לַע ṣˌēlaʕ צֵלָע side הָ hā הַ the הָ֜ר hˈār הַר mountain לְ lᵊ לְ to עֻמָּתֹ֗ו ʕummāṯˈô עֻמָּה side הָלֹוךְ֙ hālôḵ הלך walk וַ wa וְ and יְקַלֵּ֔ל yᵊqallˈēl קלל be slight וַ wa וְ and יְסַקֵּ֤ל yᵊsaqqˈēl סקל stone בָּֽ bˈā בְּ in † הַ the אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone לְ lᵊ לְ to עֻמָּתֹ֔ו ʕummāṯˈô עֻמָּה side וְ wᵊ וְ and עִפַּ֖ר ʕippˌar עפר throw בֶּ be בְּ in † הַ the עָפָֽר׃ פ ʕāfˈār . f עָפָר dust 16:13. ambulabat itaque David et socii eius per viam cum eo Semei autem per iugum montis ex latere contra illum gradiebatur maledicens et mittens lapides adversum eum terramque spargensAnd David and his men with him went by the way. And Semei by the hill's side went over against him, cursing, and casting stones at him, and scattering earth. 13. So David and his men went by the way: and Shimei went along on the hill side over against him, and cursed as he went, and threw stones at him, and cast dust. 16:13 И шел Давид и люди его {своим} путем, а Семей шел по окраине горы, со стороны его, шел и злословил, и бросал камнями на сторону его и пылью. 16:13 καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even Σεμεϊ σεμει Semeΐ; Semi ἐπορεύετο πορευομαι travel; go ἐκ εκ from; out of πλευρᾶς πλευρα side τοῦ ο the ὄρους ορος mountain; mount ἐχόμενα εχω have; hold αὐτοῦ αυτος he; him πορευόμενος πορευομαι travel; go καὶ και and; even καταρώμενος αραομαι and; even λιθάζων λιθαζω stone ἐν εν in λίθοις λιθος stone ἐκ εκ from; out of πλαγίων πλαγιος he; him καὶ και and; even τῷ ο the χοῒ χους.1 dust πάσσων πασσω sprinkle 16:13 וַ wa וְ and יֵּ֧לֶךְ yyˈēleḵ הלך walk דָּוִ֛ד dāwˈiḏ דָּוִד David וַ wa וְ and אֲנָשָׁ֖יו ʔᵃnāšˌāʸw אִישׁ man בַּ ba בְּ in † הַ the דָּ֑רֶךְ ס ddˈāreḵ s דֶּרֶךְ way וְ wᵊ וְ and שִׁמְעִ֡י šimʕˈî שִׁמְעִי Shimei הֹלֵךְ֩ hōlēḵ הלך walk בְּ bᵊ בְּ in צֵ֨לַע ṣˌēlaʕ צֵלָע side הָ hā הַ the הָ֜ר hˈār הַר mountain לְ lᵊ לְ to עֻמָּתֹ֗ו ʕummāṯˈô עֻמָּה side הָלֹוךְ֙ hālôḵ הלך walk וַ wa וְ and יְקַלֵּ֔ל yᵊqallˈēl קלל be slight וַ wa וְ and יְסַקֵּ֤ל yᵊsaqqˈēl סקל stone בָּֽ bˈā בְּ in † הַ the אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone לְ lᵊ לְ to עֻמָּתֹ֔ו ʕummāṯˈô עֻמָּה side וְ wᵊ וְ and עִפַּ֖ר ʕippˌar עפר throw בֶּ be בְּ in † הַ the עָפָֽר׃ פ ʕāfˈār . f עָפָר dust 16:13. ambulabat itaque David et socii eius per viam cum eo Semei autem per iugum montis ex latere contra illum gradiebatur maledicens et mittens lapides adversum eum terramque spargens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And David and his men with him went by the way. And Semei by the hill's side went over against him, cursing, and casting stones at him, and scattering earth. |
jfb▾ jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:13: cursed: Sa2 16:5, Sa2 16:6cast dust: Heb. dusted him with dust, Act 23:23; It was an ancient custom, in those warm and arid countries, to lay the dust before a person of distinction, by sprinkling the ground with water. Dr. Pococke and the consul were treated with this respect when they entered Cairo. The same custom is alluded to in the well-known fable of Phedrus, in which a slave is represented going before Augustus and officiously laying the dust. To throw dust in the air while a person was passing was therefore an act of great disrespect; to do so before a sovereign prince, an indecent outrage. But it is probable that Shimei meant more than disrespect and outrage to this afflicted king. Sir John Chardin informs us, that in the East, in general, those who demand justice against a criminal throw dust upon him, signifying that he ought to be put in the grave, and hence the common imprecation among the Turks and Persians, "Be covered with earth," or, "Earth be upon thy head. Carl Friedrich Keil and Franz Delitzsch"So David went with his men on the way, whilst Shimei went on the slope of the hill opposite to him, cursing continually, and pelted with stones over against him, and with earth." לעמּתו means over against him in both instances. It is not expressly stated that Shimei threw stones and earth at David, but this is implied in the context. John GillAnd as David and his men went by the way,.... In the high road that led to Bahurim, taking no notice of the cursing of Shimei, which made him bolder and more impudent; here is a large pause in the Hebrew text, in the midst of this verse:Shimei went along on the hill side over against him; as David and his men walked in the plain, he went on a range of hills that ran along right against them: and cursed as he went; continued his curses and imprecations, to which he was the more emboldened by the behaviour of David and his men: and threw stones at him, and cast dust; in a way of contempt, though the stones recoiled on his own head, and the dust flew in his own face, as the consequence of things showed; and now David composed and penned the seventh psalm, Ps 7:1. Robert Jamieson, A. R. Fausset and David Brownwent along on the hill's side over against him--as he descended the rough road on the eastern side of the Mount of Olives, "went along on the hill's side"--literally, "the rib of the hill."threw stones at him--as a mark of contempt and insult. cast dust--As if to add insult to injury, clouds of dust were thrown by this disloyal subject in the path of his unfortunate sovereign. |
|
16:1416:14: Եւ ե՛կն արքայ եւ ամենայն զօրն որ ընդ նմա աշխատեա՛լք, եւ հանգեան անդ։ Եւ եկն արքայ եւ ամենայն զօրն որ ընդ նմա աշխատեալք, եւ հանգեան անդ:14 Արքան ու նրան ընկերակցող ամբողջ տանջուած զօրքը եկան ու հանգստացան այնտեղ: 14 Թագաւորն ու անոր հետ եղող բոլոր ժողովուրդը յոգնած գացին ու հոն հանգչեցան։ 16:14: Եւ ե՛կն արքայ եւ ամենայն զօրն որ ընդ նմա աշխատեա՛լք, եւ հանգեան անդ։ 14 Արքան ու նրան ընկերակցող ամբողջ տանջուած զօրքը եկան ու հանգստացան այնտեղ: 14 Թագաւորն ու անոր հետ եղող բոլոր ժողովուրդը յոգնած գացին ու հոն հանգչեցան։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1416:14 И пришел царь и весь народ, бывший с ним, утомленный, и отдыхал там. And the king, and all the people that [were] with him, came weary, and refreshed themselves there:16:14 καὶ και and; even ἦλθεν ερχομαι come; go ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him ἐκλελυμένοι εκλυω faint; let loose καὶ και and; even ἀνέψυξαν αναψυχω refresh ἐκεῖ εκει there 16:14 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֥ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֖ו ʔittˌô אֵת together with עֲיֵפִ֑ים ʕᵃyēfˈîm עָיֵף faint וַ wa וְ and יִּנָּפֵ֖שׁ yyinnāfˌēš נפשׁ take breath שָֽׁם׃ šˈām שָׁם there 16:14. venit itaque rex et universus populus cum eo lassus et refocilati sunt ibiAnd the king and all the people with him came weary, and refreshed themselves there. 14. And the king, and all the people that were with him, came weary; and he refreshed himself there. 16:14 И пришел царь и весь народ, бывший с ним, утомленный, и отдыхал там. 16:14 καὶ και and; even ἦλθεν ερχομαι come; go ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him ἐκλελυμένοι εκλυω faint; let loose καὶ και and; even ἀνέψυξαν αναψυχω refresh ἐκεῖ εκει there 16:14 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֥ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֖ו ʔittˌô אֵת together with עֲיֵפִ֑ים ʕᵃyēfˈîm עָיֵף faint וַ wa וְ and יִּנָּפֵ֖שׁ yyinnāfˌēš נפשׁ take breath שָֽׁם׃ šˈām שָׁם there 16:14. venit itaque rex et universus populus cum eo lassus et refocilati sunt ibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the king and all the people with him came weary, and refreshed themselves there. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:14: there: Sa2 16:5Carl Friedrich Keil and Franz DelitzschThe king came with his train, pursued in this manner, to Ayephim, and refreshed himself there. The context requires that Ayephim should be taken as the name of a place. If it were an appellative, signifying weary, there would be no information as to the place to which David came, and to which the word שׁם (there) distinctly refers. Bahurim cannot be the place alluded to, for the simple reason that, according to 2Kings 17:18, the place where David rested was a considerable distance beyond Bahurim, towards the Jordan, as we may see from the fact that it is stated there that the priests' sons, who were sent to carry information to David of what was occurring in Jerusalem, hid themselves in a well at Bahurim from the officers who were following them, and consequently had to go still further in order to convey the news to David; so that it is out of the question to supply this name from 2Kings 16:5. It is true that we never meet with the name Ayephim again; but this applies to many other places whose existence is not called in question. (Note: The meaning of the word, wearied or weariness, does not warrant any conjectures, even though they should be more felicitous than that of Bttcher, who proposes to alter Ayephim into Ephraim, and assumes that there was a place of this name near Mahanaim, though without reflecting that the place where David rested was on this side of the Jordan, and somewhere near to Gilgal or Jericho (2Kings 17:16. and 2Kings 17:22).) Geneva 1599And the king, and all the people that [were] with him, came weary, and refreshed themselves (h) there.(h) That is, at Bahurim. John GillAnd the king, and all the people that were with him, came weary,.... With their journey, and through grief and trouble at what they met with:and refreshed themselves there: that is, at Bahurim, with food and rest; which revived their spirits, and put as it were new life and soul into them, as the word used signifies. Josephus (y) says, when David came to Jordan, he refreshed his weary men. (y) Antiqu. l. 7. c. 9. sect. 4. John WesleyCame - To the city of Bahurim.Robert Jamieson, A. R. Fausset and David Brownrefreshed themselves there--that is, in the city of Bahurim. |
|
16:1516:15: Եւ Աբեսողոմ եւ ամենայն Իսրայէլ մտի՛ն յԵրուսաղէմ, եւ Աքիտոփէլ ընդ նմա։ Եւ Աբիսողոմ եւ ամենայն Իսրայէլ մտին յԵրուսաղէմ, եւ Աքիտոփէլ ընդ նմա:15 Աբեսաղոմը եւ բոլոր իսրայէլացիները մտան Երուսաղէմ: Նրանց հետ էր նաեւ Աքիտոփէլը: 15 Աբիսողոմ ու բոլոր ժողովուրդը, Իսրայէլի մարդիկը, Երուսաղէմ մտան ու Աքիտոփէլ անոր հետ էր։ 16:15: Եւ Աբեսողոմ եւ ամենայն Իսրայէլ մտի՛ն յԵրուսաղէմ, եւ Աքիտոփէլ ընդ նմա։ 15 Աբեսաղոմը եւ բոլոր իսրայէլացիները մտան Երուսաղէմ: Նրանց հետ էր նաեւ Աքիտոփէլը: 15 Աբիսողոմ ու բոլոր ժողովուրդը, Իսրայէլի մարդիկը, Երուսաղէմ մտան ու Աքիտոփէլ անոր հետ էր։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1516:15 Авессалом же и весь народ Израильский пришли в Иерусалим, и Ахитофел с ним. And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him:16:15 καὶ και and; even Αβεσσαλωμ αβεσσαλωμ and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even Αχιτοφελ αχιτοφελ with; amid αὐτοῦ αυτος he; him 16:15 וְ wᵊ וְ and אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בָּ֖אוּ bˌāʔû בוא come יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel אִתֹּֽו׃ ʔittˈô אֵת together with 16:15. Absalom autem et omnis populus Israhel ingressi sunt Hierusalem sed et Ahitofel cum eoBut Absalom and all his people came into Jerusalem, and Achitophel was with him. 15. And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him. 16:15 Авессалом же и весь народ Израильский пришли в Иерусалим, и Ахитофел с ним. 16:15 καὶ και and; even Αβεσσαλωμ αβεσσαλωμ and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even Αχιτοφελ αχιτοφελ with; amid αὐτοῦ αυτος he; him 16:15 וְ wᵊ וְ and אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בָּ֖אוּ bˌāʔû בוא come יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel אִתֹּֽו׃ ʔittˈô אֵת together with 16:15. Absalom autem et omnis populus Israhel ingressi sunt Hierusalem sed et Ahitofel cum eo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But Absalom and all his people came into Jerusalem, and Achitophel was with him. |
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706Hushai Deceives Absalom; Ahithophel's Wicked Counsel. B. C. 1023.15 And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him. 16 And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king. 17 And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? 18 And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide. 19 And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence. 20 Then said Absalom to Ahithophel, Give counsel among you what we shall do. 21 And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong. 22 So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father's concubines in the sight of all Israel. 23 And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom. Absalom had notice sent him speedily by some of his friends at Jerusalem that David had withdrawn, and with what a small retinue he had gone; so that the coasts were clear, Absalom might take possession of Jerusalem when he pleased. The gates were open, and there was none to oppose him. Accordingly he came without delay (v. 15), extremely elevated, no doubt, with this success at first, and that that in which, when he formed his design, he probably apprehended the greatest difficulty, was so easily and effectually done. Now that he is master of Jerusalem he concludes all his own, the country will follow of course. God suffers wicked men to prosper awhile in their wicked plots, even beyond their expectation, that their disappointment may be the more grievous and disgraceful. The most celebrated politicians of that age were Ahithophel and Hushai. The former Absalom brings with him to Jerusalem (v. 15), the other meets him there (v. 16), so that he cannot but think himself sure of success, when he has both these to be his counsellors; on them he relies, and consults not the ark, though he has that with him. But miserable counsellors were they both; for, I. Hushai would never counsel him to do wisely. He was really his enemy, and designed to betray him, while he pretended to be in his interest; so that Absalom could not have a more dangerous man about him. 1. Hushai complimented him upon his accession to the throne, as if he had been abundantly satisfied in this title, and well pleased that he had come to the possession, v. 16. What arts of dissimulation are those tempted to use who govern themselves by fleshly wisdom! and how happy are those who have not known these depths of Satan, but have their conversation in the world with simplicity and godly sincerity! 2. Absalom was surprised to find him for him who was known to be David's intimate friend and confidant. He asks him, Is this thy kindness to thy friend? (v. 17), pleasing himself with this thought, that all would be his, since Hushai was. He doubts not of his sincerity, but easily believes what he wishes to be true, that David's best friends are so in love with himself as to take the first opportunity to declare for him, though the pride of his heart deceived him, Obad. 3. Hushai confirmed him in the belief that he was hearty for him. For, though David is his friend, yet he is for the king in possession, v. 18. Whom the people choose, and Providence smiles upon, he will be faithful to; and he is for the king in succession (v. 19), the rising sun. It was true, he loved his father; but he had had his day, and it was over; and why should he not love his successor as well? Thus he pretended to give reasons for a resolution he abhorred the thought of. II. Ahithophel counselled him to do wickedly, and so did as effectually betray him as he did who was designedly false to him; for those that advise men to sin certainly advise them to their hurt; and that government which is founded in sin is founded in the sand. 1. It seems, Ahithophel was noted as a deep politician; his counsel was as if a man had enquired at the oracle of God, v. 23. Such reputation was he in for subtlety and sagacity in public affairs, such reaches had he beyond other privy-counselors, such reasons would he give for his advice, and such success generally his projects had, that all people, good and bad, both David and Absalom, had a profound regard for his sentiments, too much by far, when they regarded him as an oracle of God; shall the prudence of any mortal compare with him who only is wise? Let us observe from this account of Ahithophel's fame for policy, (1.) That many excel in worldly wisdom who are utterly destitute of heavenly grace, because those who set up for oracles themselves are apt to despise the oracles of God. God has chosen the foolish things of the world; and the greatest statesmen are seldom the greatest saints. (2.) That frequently the greatest politicians act most foolishly for themselves. Ahithophel was cried up for an oracle, and yet very unwisely took part with Absalom, who was not only a usurper, but a rash youth, never likely to come to good, whose fall, and the fall of all that adhered to him, any one, with the tenth part of the policy that Ahithophel pretended to, might foresee. Well, after all, honesty is the best policy, and will be found so in the long run. But, 2. His policy in this case defeated its own aim. Observe, (1.) The wicked counsel Ahithophel gave to Absalom. Finding that David had left his concubines to keep the house, he advised him to lie with them (v. 21), a very wicked thing. The divine law had made it a capital crime, Lev. xx. 11. The apostle speaks of it as a piece of villany not so much as named among the Gentiles, 1 Cor. v. 1. Reuben lost his birthright for it. But Ahithophel advised Absalom to it as a public thing, because it would give assurance to all Israel, [1.] That he was in good earnest in his pretensions. No doubt he resolved to make himself master of all that belonged to his predecessor when he began with his concubines. [2.] That he was resolved never to make peace with his father upon any terms; for by this he would render himself so odious to his father that he would never be reconciled to him, which perhaps the people were jealous of and that they must be sacrificed to the reconciliation. Having drawn the sword, he did, by this provocation, throw away the scabbard, which would strengthen the hands of his party and keep them firmly to him. This was Ahithophel's cursed policy, which bespoke him rather an oracle of devil than of God. (2.) Absalom's compliance with this counsel. It entirely suited his lewd and wicked mind, and he delayed not to put it in execution, v. 22. When an unnatural rebellion was the opera, what fitter prologue could there be to it than such unnatural lust? Thus was his wickedness all of a piece, and such as a conscience not quite seared could not entertain the thoughts of without the utmost horror. Nay, the client outdoes what his counsel advises. Ahithophel advised him to do it, that all Israel shall see it. A tent is accordingly spread on the top of the house for the purpose; so impudently does he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in the letter of it: God had threatened, by Nathan, that, for defiling Bath-sheba, David should have his own wives publicly debauched (ch. xii. 11, 12), and some think that Ahithophel, in advising it, designed to be revenged on David for the injury done to Bath-sheba, who was his grand-daughter: for she was the daughter of Eliam (ch. xi. 3), who was the son of Ahithophel, ch. xxiii. 34. Job speaks of this as the just punishment of adultery (Let my wife grind to another, Job xxxi. 9, 10), and the prophet, Hos. iv. 13, 14. What to think of these concubines, who submitted to this wickedness, I know not; but how unrighteous soever Absalom and they were, we must say, The Lord is righteous: nor shall any word of his fall to the ground. Adam Clarke: Commentary on the Bible - 183116:15: The men of Israel - These words are wanting in the Chaldee, Septuagint, Syriac, Vulgate, and Arabic, and in two of Kennicott's and De Rossi's MSS.2 Kings (2 Samuel) 16:18 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:15: Absalom: Sa2 15:37Carl Friedrich Keil and Franz DelitzschWhen Absalom and "all the people, the men of Israel," i.e., the people who had joined him out of all the tribes of Israel (2Kings 15:10), came to Jerusalem, and Ahithophel with him, Hushai the Archite also came and greeted him warmly as king, by exclaiming again and again, "Long live the king!" John GillAnd Absalom, and all the people, the men of Israel, came to Jerusalem,.... At the same time that David and his people came to Bahurim; which, as Josephus (z) says, was a place near to Jerusalem; and, according to Bunting (a), was little more than a mile from it; though elsewhere (b) he makes it three miles; so that had not David made the hasty flight he did, he had fallen into the hands of Absalom:and Ahithophel with him: a famous counsellor, and who had been of David's privy council, and chief in it, see 2Kings 15:12 and whom David refers to in Ps 55:12. (z) Antiqu. l. 7. c. 9. sect. 4. (a) Travels, &c. p. 144. (b) Ib. p. 150. Robert Jamieson, A. R. Fausset and David BrownHushai said unto Absalom, God save the king--Hushai's devotion to David was so well-known, that his presence in the camp of the conspirators excited great surprise. Professing, however, with great address, to consider it his duty to support the cause which the course of Providence and the national will had seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fidelity to the son, he persuaded Absalom of his sincerity, and was admitted among the councillors of the new king. |
|
16:1616:16: Եւ եղեւ իբրեւ եկն Քուսի Արաքացի բարեկամ Դաւթի առ Աբեսողոմ, եւ երկիր եպագ նմա. եւ ասէ Քուսի ցԱբեսողոմ. Կեցցէ՛ արքայ[3317]։[3317] ՚Ի բազումս պակասի. Առ Աբեսողոմ, եւ երկիր եպագ նմա։ Եւ եղեւ իբրեւ եկն Քուսի Արաքացի բարեկամ Դաւթի առ Աբիսողոմ, եւ ասէ Քուսի ցԱբիսողոմ. Կեցցէ արքայ[216]:16 Երբ Դաւթի բարեկամ արաքացի Քուսին եկաւ Աբեսաղոմի մօտ, Քուսին ասաց Աբեսաղոմին. «Կեցցէ՜ արքան»: 16 Երբ Դաւիթին բարեկամը՝ Արաքացի Քուսի՝ Աբիսողոմին քով գնաց, Քուսի ըսաւ Աբիսողոմին. «Կեցցէ՛ արքայ, կեցցէ՛ արքայ»։ 16:16: Եւ եղեւ իբրեւ եկն Քուսի Արաքացի բարեկամ Դաւթի առ Աբեսողոմ, եւ երկիր եպագ նմա. եւ ասէ Քուսի ցԱբեսողոմ. Կեցցէ՛ արքայ[3317]։ [3317] ՚Ի բազումս պակասի. Առ Աբեսողոմ, եւ երկիր եպագ նմա։ 16 Երբ Դաւթի բարեկամ արաքացի Քուսին եկաւ Աբեսաղոմի մօտ, Քուսին ասաց Աբեսաղոմին. «Կեցցէ՜ արքան»: 16 Երբ Դաւիթին բարեկամը՝ Արաքացի Քուսի՝ Աբիսողոմին քով գնաց, Քուսի ըսաւ Աբիսողոմին. «Կեցցէ՛ արքայ, կեցցէ՛ արքայ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1616:16 Когда Хусий Архитянин, друг Давидов, пришел к Авессалому, то сказал Хусий Авессалому: да живет царь, да живет царь! And it came to pass, when Hushai the Archite, David' s friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king:16:16 καὶ και and; even ἐγενήθη γινομαι happen; become ἡνίκα ηνικα whenever; when ἦλθεν ερχομαι come; go Χουσι χουσι the Αρχι αρχι partner Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβεσσαλωμ αβεσσαλωμ and; even εἶπεν επω say; speak Χουσι χουσι to; toward Αβεσσαλωμ αβεσσαλωμ live; alive ὁ ο the βασιλεύς βασιλευς monarch; king 16:16 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֞א bˈā בוא come חוּשַׁ֧י ḥûšˈay חוּשַׁי Hushai הָ hā הַ the אַרְכִּ֛י ʔarkˈî אַרְכִּי Arkite רֵעֶ֥ה rēʕˌeh רֵעֶה fellow דָוִ֖ד ḏāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say חוּשַׁי֙ ḥûšˌay חוּשַׁי Hushai אֶל־ ʔel- אֶל to אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom יְחִ֥י yᵊḥˌî חיה be alive הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יְחִ֥י yᵊḥˌî חיה be alive הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 16:16. cum autem venisset Husai Arachites amicus David ad Absalom locutus est ad eum salve rex salve rexAnd when Chusai the Arachite, David's friend, was come to Absalom, he said to him: God save thee, O king, God save thee, O king. 16. And it came to pass, when Hushai the Archite, David’s friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king. 16:16 Когда Хусий Архитянин, друг Давидов, пришел к Авессалому, то сказал Хусий Авессалому: да живет царь, да живет царь! 16:16 καὶ και and; even ἐγενήθη γινομαι happen; become ἡνίκα ηνικα whenever; when ἦλθεν ερχομαι come; go Χουσι χουσι the Αρχι αρχι partner Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβεσσαλωμ αβεσσαλωμ and; even εἶπεν επω say; speak Χουσι χουσι to; toward Αβεσσαλωμ αβεσσαλωμ live; alive ὁ ο the βασιλεύς βασιλευς monarch; king 16:16 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֞א bˈā בוא come חוּשַׁ֧י ḥûšˈay חוּשַׁי Hushai הָ hā הַ the אַרְכִּ֛י ʔarkˈî אַרְכִּי Arkite רֵעֶ֥ה rēʕˌeh רֵעֶה fellow דָוִ֖ד ḏāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say חוּשַׁי֙ ḥûšˌay חוּשַׁי Hushai אֶל־ ʔel- אֶל to אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom יְחִ֥י yᵊḥˌî חיה be alive הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יְחִ֥י yᵊḥˌî חיה be alive הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 16:16. cum autem venisset Husai Arachites amicus David ad Absalom locutus est ad eum salve rex salve rex ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when Chusai the Arachite, David's friend, was come to Absalom, he said to him: God save thee, O king, God save thee, O king. |
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416: Xусий Архитянин. См. XV:32-37.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:16: God save the king: Heb. let the king live, Sa1 10:24; Kg1 1:25, Kg1 1:34; Kg2 11:12; Dan 2:4, Dan 5:10, Dan 6:6, Dan 6:21; Mat 21:9John GillAnd it came to pass that when Hushai the Archite, David's friend, was come unto Absalom,.... Who came into Jerusalem at the same time that Absalom did, and who, no doubt, took the first opportunity to make his court to him, 2Kings 15:37,that Hushai said unto Absalom, God save the king, God save the king; or "may the king live" (c), live long, and his kingdom be permanent; these words are very ambiguous, he might mean David, who was true and lawful king, though he would have them understood of Absalom, who was king by usurpation, in which he used great deceit and flattery; and that he might not be suspected of it, but be thought to be sincere and truly loyal to Absalom, he repeats the wish. (c) "vivat rex", Pagninus. Montanus, &c. |
|
16:1716:17: Եւ ասէ Աբեսողոմ ցՔուսի. Ա՞յդ գութ էր քո ընդ բարեկամին քում. եւ ընդէ՞ր ո՛չ չոգար ընդ բարեկամին քում։ Եւ ասէ Աբիսողոմ ցՔուսի. Ա՞յդ գութ էր քո ընդ բարեկամին քում. ընդէ՞ր ոչ չոգար ընդ բարեկամին քում:17 Աբեսաղոմն ասաց Քուսիին. «Ա՞յդ է բարեկամիդ նկատմամբ ունեցած սէրդ, ինչո՞ւ չես գնացել քո բարեկամի հետ»: 17 Աբիսողոմ Քուսիին ըսաւ. «Բարեկամիդ վրայ ունեցած սէրդ ասիկա՞ է. Ինչո՞ւ բարեկամիդ հետ չգացիր»։ 16:17: Եւ ասէ Աբեսողոմ ցՔուսի. Ա՞յդ գութ էր քո ընդ բարեկամին քում. եւ ընդէ՞ր ո՛չ չոգար ընդ բարեկամին քում։ 17 Աբեսաղոմն ասաց Քուսիին. «Ա՞յդ է բարեկամիդ նկատմամբ ունեցած սէրդ, ինչո՞ւ չես գնացել քո բարեկամի հետ»: 17 Աբիսողոմ Քուսիին ըսաւ. «Բարեկամիդ վրայ ունեցած սէրդ ասիկա՞ է. Ինչո՞ւ բարեկամիդ հետ չգացիր»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1716:17 И сказал Авессалом Хусию: таково-то усердие твое к твоему другу! отчего ты не пошел с другом твоим? And Absalom said to Hushai, [Is] this thy kindness to thy friend? why wentest thou not with thy friend:16:17 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward Χουσι χουσι this; he τὸ ο the ἔλεός ελεος mercy σου σου of you; your μετὰ μετα with; amid τοῦ ο the ἑταίρου εταιρος partner σου σου of you; your ἵνα ινα so; that τί τις.1 who?; what? οὐκ ου not ἀπῆλθες απερχομαι go off; go away μετὰ μετα with; amid τοῦ ο the ἑταίρου εταιρος partner σου σου of you; your 16:17 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to חוּשַׁ֔י ḥûšˈay חוּשַׁי Hushai זֶ֥ה zˌeh זֶה this חַסְדְּךָ֖ ḥasdᵊḵˌā חֶסֶד loyalty אֶת־ ʔeṯ- אֵת [object marker] רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow לָ֥מָּה lˌāmmā לָמָה why לֹֽא־ lˈō- לֹא not הָלַ֖כְתָּ hālˌaḵtā הלך walk אֶת־ ʔeṯ- אֵת together with רֵעֶֽךָ׃ rēʕˈeḵā רֵעַ fellow 16:17. ad quem Absalom haec est inquit gratia tua ad amicum tuum quare non isti cum amico tuoAnd Absalom said to him, Is this thy kindness to thy friend? Why wentest thou not with thy friend? 17. And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? 16:17 И сказал Авессалом Хусию: таково-то усердие твое к твоему другу! отчего ты не пошел с другом твоим? 16:17 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward Χουσι χουσι this; he τὸ ο the ἔλεός ελεος mercy σου σου of you; your μετὰ μετα with; amid τοῦ ο the ἑταίρου εταιρος partner σου σου of you; your ἵνα ινα so; that τί τις.1 who?; what? οὐκ ου not ἀπῆλθες απερχομαι go off; go away μετὰ μετα with; amid τοῦ ο the ἑταίρου εταιρος partner σου σου of you; your 16:17 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to חוּשַׁ֔י ḥûšˈay חוּשַׁי Hushai זֶ֥ה zˌeh זֶה this חַסְדְּךָ֖ ḥasdᵊḵˌā חֶסֶד loyalty אֶת־ ʔeṯ- אֵת [object marker] רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow לָ֥מָּה lˌāmmā לָמָה why לֹֽא־ lˈō- לֹא not הָלַ֖כְתָּ hālˌaḵtā הלך walk אֶת־ ʔeṯ- אֵת together with רֵעֶֽךָ׃ rēʕˈeḵā רֵעַ fellow 16:17. ad quem Absalom haec est inquit gratia tua ad amicum tuum quare non isti cum amico tuo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Absalom said to him, Is this thy kindness to thy friend? Why wentest thou not with thy friend? |
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:17: Is this thy: Deu 32:6why wentest: Sa2 15:32-37, Sa2 19:25; Pro 17:17, Pro 18:24 Carl Friedrich Keil and Franz DelitzschAbsalom, apparently astonished at this, said to him, "Is this thy love to thy friend (David)? why wentest thou not with thy friend?" But Hushai replied, "No; but whom Jehovah hath chosen, and this people (i.e., the people who had entered Jerusalem with Absalom), and all the men of Israel (i.e., the whole nation), to him (לא for לו, Keri) will I belong, and will remain with him. And again, whom should I serve? Is it not before his son? As I have served thy father, so will I be before thee" (i.e., serve thee). With great craftiness, Hushai declared at the very outset that Jehovah had chosen Absalom - at least he could not come to any other conclusion, judging from the results. And under such circumstances he could not have any doubt as to whom it was his duty to serve. As he had formerly served the father, so now he would serve his son Absalom. In this way he succeeded in completely deceiving Absalom, so that he placed unbounded confidence in him. Geneva 1599And Absalom said to Hushai, [Is] this thy kindness to thy (i) friend? why wentest thou not with thy friend?(i) Meaning, David. John GillAnd Absalom said to Hushai, is this thy kindness to thy friend?.... Meaning to David; though he would not mention his name, nor his title, nor even the relation of a father he stood in to him, only speaks of him as Hushai's friend: Hushai had professed great friendship to David, and David had been a friend to Hushai, had raised him to great honour in making him a counsellor, and had bestowed many favours and benefits on him, as Absalom knew full well; and therefore, to try his integrity, he puts this question, not as displeased with him, but overjoyed that such a trusty friend of David, and a wise counsellor of his, had deserted him, and come over to him and his party; nor does he mean to charge him with ingratitude, which he could not do without reproaching himself; on whom it might be justly retorted, is this thy kindness to thy father that begot thee, and has always expressed such a strong affection for thee, as to rebel against him?why wentest thou not with thy friend? with David, when he went out of Jerusalem; for Absalom knew not that Hushai had been with David, but thought he stayed behind at Jerusalem, when David fled, which made him less suspicious of him. John WesleyIs this - Doth this action answer that profession of friendship which thou hast hitherto made to him? He speaks thus only to try him. And he saith, thy friend, by way of reflection upon David; as one who was a friend to Hushai, and to strangers but not to his own son, whom, by his severity he provoked to this course; and therefore he doth not vouchsafe to call him his father. |
|
16:1816:18: Եւ ասէ Քուսի ցԱբեսողոմ. Ո՛չ այդպէս է, այլ զհետ ա՛յնորիկ՝ զոր ընտրեաց Տէր, եւ ժողովուրդս այս՝ եւ ամենայն այր Իսրայէլի երթայց՝ եւ նորա՛ եղէց, եւ ընդ նմա՛ նստայց։ Եւ ասէ Քուսի ցԱբիսողոմ. Ոչ այդպէս է, այլ զհետ այնորիկ զոր ընտրեաց Տէր եւ ժողովուրդս այս եւ ամենայն այր Իսրայելի` երթայց, եւ նորա եղէց եւ ընդ նմա նստայց:18 Քուսին ասաց Աբեսաղոմին. «Այդպէս չէ. ում որ ընտրի Տէրը, ում որ ընտրեն իսրայէլացիները, այս ժողովուրդն ու բոլոր իսրայէլացիները, կը գնամ նրա հետ, նրանը կը լինեմ ու նրա հետ կը մնամ: 18 Քուսի ըսաւ Աբիսողոմին. «Ո՛չ, հապա Տէրոջը ու այս ժողովուրդին եւ Իսրայէլի բոլոր մարդոց ընտրածը ո՛վ որ ըլլայ, ես անոր պիտի ըլլամ ու անոր հետ պիտի նստիմ։ 16:18: Եւ ասէ Քուսի ցԱբեսողոմ. Ո՛չ այդպէս է, այլ զհետ ա՛յնորիկ՝ զոր ընտրեաց Տէր, եւ ժողովուրդս այս՝ եւ ամենայն այր Իսրայէլի երթայց՝ եւ նորա՛ եղէց, եւ ընդ նմա՛ նստայց։ 18 Քուսին ասաց Աբեսաղոմին. «Այդպէս չէ. ում որ ընտրի Տէրը, ում որ ընտրեն իսրայէլացիները, այս ժողովուրդն ու բոլոր իսրայէլացիները, կը գնամ նրա հետ, նրանը կը լինեմ ու նրա հետ կը մնամ: 18 Քուսի ըսաւ Աբիսողոմին. «Ո՛չ, հապա Տէրոջը ու այս ժողովուրդին եւ Իսրայէլի բոլոր մարդոց ընտրածը ո՛վ որ ըլլայ, ես անոր պիտի ըլլամ ու անոր հետ պիտի նստիմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1816:18 И сказал Хусий Авессалому: нет, [я пойду вслед того,] кого избрал Господь и этот народ и весь Израиль, с тем и я, и с ним останусь. And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide:16:18 καὶ και and; even εἶπεν επω say; speak Χουσι χουσι to; toward Αβεσσαλωμ αβεσσαλωμ not; not actually ἀλλὰ αλλα but κατόπισθεν κατοπισθεν who; what ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master καὶ και and; even ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he καὶ και and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel αὐτῷ αυτος he; him ἔσομαι ειμι be καὶ και and; even μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καθήσομαι καθιημι let down 16:18 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חוּשַׁי֮ ḥûšay חוּשַׁי Hushai אֶל־ ʔel- אֶל to אַבְשָׁלֹם֒ ʔavšālˌōm אַבְשָׁלֹום Absalom לֹ֕א lˈō לֹא not כִּי֩ kˌî כִּי that אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּחַ֧ר bāḥˈar בחר examine יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֥ולא *lˌô לְ to אֶהְיֶ֖ה ʔehyˌeh היה be וְ wᵊ וְ and אִתֹּ֥ו ʔittˌô אֵת together with אֵשֵֽׁב׃ ʔēšˈēv ישׁב sit 16:18. responditque Husai ad Absalom nequaquam quia illius ero quem elegit Dominus et omnis hic populus et universus Israhel et cum eo maneboAnd Chusai answered Absalom: Nay: for I will be his, whom the Lord hath chosen, and all this people, and all Israel, and with him will I abide. 18. And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel have chosen, his will I be, and with him will I abide. 16:18 И сказал Хусий Авессалому: нет, [я пойду вслед того,] кого избрал Господь и этот народ и весь Израиль, с тем и я, и с ним останусь. 16:18 καὶ και and; even εἶπεν επω say; speak Χουσι χουσι to; toward Αβεσσαλωμ αβεσσαλωμ not; not actually ἀλλὰ αλλα but κατόπισθεν κατοπισθεν who; what ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master καὶ και and; even ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he καὶ και and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel αὐτῷ αυτος he; him ἔσομαι ειμι be καὶ και and; even μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καθήσομαι καθιημι let down 16:18 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חוּשַׁי֮ ḥûšay חוּשַׁי Hushai אֶל־ ʔel- אֶל to אַבְשָׁלֹם֒ ʔavšālˌōm אַבְשָׁלֹום Absalom לֹ֕א lˈō לֹא not כִּי֩ kˌî כִּי that אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּחַ֧ר bāḥˈar בחר examine יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶהְיֶ֖ה ʔehyˌeh היה be וְ wᵊ וְ and אִתֹּ֥ו ʔittˌô אֵת together with אֵשֵֽׁב׃ ʔēšˈēv ישׁב sit 16:18. responditque Husai ad Absalom nequaquam quia illius ero quem elegit Dominus et omnis hic populus et universus Israhel et cum eo manebo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Chusai answered Absalom: Nay: for I will be his, whom the Lord hath chosen, and all this people, and all Israel, and with him will I abide. |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183116:18: Whom the Lord and this people - choose - Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spake so as to make Absalom believe that he spoke of him: for whatever of insincerity may appear in this, Hushai is alone answerable. What he says afterwards may be understood in the same way.2 Kings (2 Samuel) 16:21 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:18: Sa2 5:1-3; Sa1 16:13John GillAnd Hushai said to Absalom,.... In answer to his questions:nay, but whom the Lord, and his people, and all the men of Israel choose: here again he speaks very ambiguously; for this circumlocution, or descriptive character of the king of Israel, better agrees with David, whom he might bear in mind, than with Absalom; for the Lord had chosen David, and he was anointed by his order, and all the people of Israel had chosen and anointed him likewise; but as for Absalom, it was only a part of them that had declared for him, nor was there any evidence of the Lord's choosing him; though Hushai undoubtedly would be under stood of him, and as interpreting the voice of the people to be the voice of God: his will I be, and with him will I abide; though he designed no such thing, which was a great piece of dissimulation and hypocrisy; and if he meant David, it was a piece of deceit and equivocation: there is a various reading in the first clause; we follow the marginal reading, "to him" or "his", but the textual reading is "not": and both may be taken in by rendering the words by an interrogation, "shall I, or should I not be his" (d)? I will; that is, be his servant, faithfully obey his commands, be closely attached to him, and continue with him as a loyal subject. (d) "non ero", Montanus; "non essem ejus?" Junius & Tremellius. |
|
16:1916:19: Եւ երկրորդ անգամ ո՞ւմ ծառայիցեմ ես, ո՞չ ապաքէն առաջի որդւոյ նորա. որպէս ծառայեցի առաջի հօր քում, նո՛յնպէս եղէց առաջի քո[3318]։[3318] Բազումք. Որպէս ծառայեցի հօր քում։ Եւ երկրորդ անգամ` ո՞ւմ ծառայիցեմ ես, ո՞չ ապաքէն առաջի որդւոյ նորա. որպէս ծառայեցի առաջի հօր քո, նոյնպէս եղէց առաջի քո:19 Բացի այդ, ես ո՞ւմ պիտի ծառայեմ, եթէ ոչ նրա որդուն: Ինչպէս որ ծառայել եմ քո հօրը, այդպէս էլ կը ծառայեմ քեզ»: 19 Ասկէ զատ, ես որո՞ւ ծառայութիւն պիտի ընեմ, որդիին չէ՞. ինչպէս քու հօրդ առջեւ ծառայեցի, այնպէս ալ քու առջեւդ պիտի ըլլամ»։ 16:19: Եւ երկրորդ անգամ ո՞ւմ ծառայիցեմ ես, ո՞չ ապաքէն առաջի որդւոյ նորա. որպէս ծառայեցի առաջի հօր քում, նո՛յնպէս եղէց առաջի քո[3318]։ [3318] Բազումք. Որպէս ծառայեցի հօր քում։ 19 Բացի այդ, ես ո՞ւմ պիտի ծառայեմ, եթէ ոչ նրա որդուն: Ինչպէս որ ծառայել եմ քո հօրը, այդպէս էլ կը ծառայեմ քեզ»: 19 Ասկէ զատ, ես որո՞ւ ծառայութիւն պիտի ընեմ, որդիին չէ՞. ինչպէս քու հօրդ առջեւ ծառայեցի, այնպէս ալ քու առջեւդ պիտի ըլլամ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:1916:19 И притом кому я буду служить? Не сыну ли его? Как служил я отцу твоему, так буду служить и тебе. And again, whom should I serve? [should I] not [serve] in the presence of his son? as I have served in thy father' s presence, so will I be in thy presence:16:19 καὶ και and; even τὸ ο the δεύτερον δευτερος second τίνι τις.1 who?; what? ἐγὼ εγω I δουλεύσω δουλευω give allegiance; subject οὐχὶ ουχι not; not actually ἐνώπιον ενωπιος in the face; facing τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him καθάπερ καθαπερ exactly as ἐδούλευσα δουλευω give allegiance; subject ἐνώπιον ενωπιος in the face; facing τοῦ ο the πατρός πατηρ father σου σου of you; your οὕτως ουτως so; this way ἔσομαι ειμι be ἐνώπιόν ενωπιος in the face; facing σου σου of you; your 16:19 וְ wᵊ וְ and הַ ha הַ the שֵּׁנִ֗ית ššēnˈîṯ שֵׁנִי second לְ lᵊ לְ to מִי֙ mˌî מִי who אֲנִ֣י ʔᵃnˈî אֲנִי i אֶֽעֱבֹ֔ד ʔˈeʕᵉvˈōḏ עבד work, serve הֲ hᵃ הֲ [interrogative] לֹ֖וא lˌô לֹא not לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face בְנֹ֑ו vᵊnˈô בֵּן son כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָבַ֨דְתִּי֙ ʕāvˈaḏtî עבד work, serve לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אָבִ֔יךָ ʔāvˈîḵā אָב father כֵּ֖ן kˌēn כֵּן thus אֶהְיֶ֥ה ʔehyˌeh היה be לִ li לְ to פָנֶֽיךָ׃ פ fānˈeʸḵā . f פָּנֶה face 16:19. sed ut et hoc inferam cui ego serviturus sum nonne filio regis sicut parui patri tuo sic parebo et tibiBesides this, whom shall I serve? is it not the king's son? as I have served thy father, so will I serve thee also. 19. And again, whom should I serve? not in the presence of his son? as I have served in thy father’s presence, so will I be in thy presence. 16:19 И притом кому я буду служить? Не сыну ли его? Как служил я отцу твоему, так буду служить и тебе. 16:19 καὶ και and; even τὸ ο the δεύτερον δευτερος second τίνι τις.1 who?; what? ἐγὼ εγω I δουλεύσω δουλευω give allegiance; subject οὐχὶ ουχι not; not actually ἐνώπιον ενωπιος in the face; facing τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him καθάπερ καθαπερ exactly as ἐδούλευσα δουλευω give allegiance; subject ἐνώπιον ενωπιος in the face; facing τοῦ ο the πατρός πατηρ father σου σου of you; your οὕτως ουτως so; this way ἔσομαι ειμι be ἐνώπιόν ενωπιος in the face; facing σου σου of you; your 16:19 וְ wᵊ וְ and הַ ha הַ the שֵּׁנִ֗ית ššēnˈîṯ שֵׁנִי second לְ lᵊ לְ to מִי֙ mˌî מִי who אֲנִ֣י ʔᵃnˈî אֲנִי i אֶֽעֱבֹ֔ד ʔˈeʕᵉvˈōḏ עבד work, serve הֲ hᵃ הֲ [interrogative] לֹ֖וא lˌô לֹא not לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face בְנֹ֑ו vᵊnˈô בֵּן son כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָבַ֨דְתִּי֙ ʕāvˈaḏtî עבד work, serve לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אָבִ֔יךָ ʔāvˈîḵā אָב father כֵּ֖ן kˌēn כֵּן thus אֶהְיֶ֥ה ʔehyˌeh היה be לִ li לְ to פָנֶֽיךָ׃ פ fānˈeʸḵā . f פָּנֶה face 16:19. sed ut et hoc inferam cui ego serviturus sum nonne filio regis sicut parui patri tuo sic parebo et tibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Besides this, whom shall I serve? is it not the king's son? as I have served thy father, so will I serve thee also. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:19: should I not serve: Sa2 15:34; Sa1 28:2, Sa1 29:8; Psa 55:21; Gal 2:13John GillAnd again, whom should I serve?.... Or "secondly" (e), a second reason is here given for serving Absalom: the first was the choice of God and the people, the second follows:should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence: he signifies, that as the kingdom was not translated into another family, but continued in succession in David's house, the alteration made was of no great consequence; it was indifferent to him whom he served, the father or the son; and he could as freely, and would as faithfully serve the son as the father; nor did he think it any breach of friendship to David, nor would David resent it, that he should serve his son, and do the best offices, and give him the best counsel he could; and he seems to bespeak the office of a counsellor, in which he had been to David, that he might be admitted into the presence of Absalom, and be of his privy council, and have the opportunity of giving his best advice. (e) "secunda", Montanus, Munster, Vatablus; "secundo", Junius & Tremellius, Piscator. |
|
16:2016:20: Եւ ասէ Աբեսողոմ ցԱքիտոփէլ. Առէ՛ք խորհուրդ ՚ի մէջ թէ զի՞նչ գործեսցուք։ Եւ ասէ Աբիսողոմ ցԱքիտոփէլ. Առէք խորհուրդ ի մէջ թէ զինչ գործեսցուք:20 Աբեսաղոմն ասաց Աքիտոփէլին. «Խորհո՛ւրդ տուէք, թէ ի՞նչ պէտք է անենք»: 20 Աբիսողոմ ըսաւ Աքիտոփէլին. «Խորհուրդ ըրէք թէ ի՛նչ ընելու ենք»։ 16:20: Եւ ասէ Աբեսողոմ ցԱքիտոփէլ. Առէ՛ք խորհուրդ ՚ի մէջ թէ զի՞նչ գործեսցուք։ 20 Աբեսաղոմն ասաց Աքիտոփէլին. «Խորհո՛ւրդ տուէք, թէ ի՞նչ պէտք է անենք»: 20 Աբիսողոմ ըսաւ Աքիտոփէլին. «Խորհուրդ ըրէք թէ ի՛նչ ընելու ենք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:2016:20 И сказал Авессалом Ахитофелу: дайте совет, что нам делать. Then said Absalom to Ahithophel, Give counsel among you what we shall do:16:20 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward Αχιτοφελ αχιτοφελ carry; bring ἑαυτοῖς εαυτου of himself; his own βουλὴν βουλη intent τί τις.1 who?; what? ποιήσωμεν ποιεω do; make 16:20 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to אֲחִיתֹ֑פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel הָב֥וּ hāvˌû יהב give לָכֶ֛ם lāḵˈem לְ to עֵצָ֖ה ʕēṣˌā עֵצָה counsel מַֽה־ mˈah- מָה what נַּעֲשֶֽׂה׃ nnaʕᵃśˈeh עשׂה make 16:20. dixit autem Absalom ad Ahitofel inite consilium quid agere debeamusAnd Absalom said to Achitophel: Consult what we are to do. 20. Then said Absalom to Ahithophel, Give your counsel what we shall do. 16:20 И сказал Авессалом Ахитофелу: дайте совет, что нам делать. 16:20 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward Αχιτοφελ αχιτοφελ carry; bring ἑαυτοῖς εαυτου of himself; his own βουλὴν βουλη intent τί τις.1 who?; what? ποιήσωμεν ποιεω do; make 16:20 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to אֲחִיתֹ֑פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel הָב֥וּ hāvˌû יהב give לָכֶ֛ם lāḵˈem לְ to עֵצָ֖ה ʕēṣˌā עֵצָה counsel מַֽה־ mˈah- מָה what נַּעֲשֶֽׂה׃ nnaʕᵃśˈeh עשׂה make 16:20. dixit autem Absalom ad Ahitofel inite consilium quid agere debeamus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Absalom said to Achitophel: Consult what we are to do. |
jfb▾ jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:20: Give counsel: Exo 1:10; Psa 2:2, Psa 37:12, Psa 37:13; Pro 21:30; Isa 8:10, Isa 29:15; Mat 27:1; Act 4:23-28Carl Friedrich Keil and Franz DelitzschAfter taking possession of the capital of the kingdom, the next thing to do was to form the resolution to take and keep the throne. Absalom therefore turned to Ahithophel, and said, "Give ye counsel what we are to do." The plural הבוּ (give ye) may be explained on the supposition that the other persons present were addressed as well as Ahithophel, as being capable of giving advice. John GillThen said Absalom to Ahithophel,.... Having two such able counsellors as he and Hushai, he directs his speech to Ahithophel, as being his first and chief counsellor:give counsel among you what we shall do; he orders them to form a counsel, consult among themselves what was proper to be now done at Jerusalem, whether it was right to stay here or pursue after David and his men. Absalom did not send to the high priest to ask counsel of God, by Urim and Thummim before the ark, but wholly confided in his privy council. Robert Jamieson, A. R. Fausset and David BrownAHITHOPHEL'S COUNSEL. (2Kings 16:20-23)Give counsel among you what we shall do--This is the first cabinet council on record, although the deference paid to Ahithophel gave him the entire direction of the proceedings. |
|
16:2116:21: Եւ ասէ Աքիտոփէլ ցԱբիսողոմ. Մո՛ւտ առ հարճս հօր քո զորս եթող պահել զտունն իւր, եւ լուիցէ ամենայն Իսրայէլ թէ յամօ՛թ արարեր զհայր քո. եւ զօրասցին ձեռք ամենեցուն որք ե՛ն ընդ քեզ[3319]։ [3319] Ոմանք. Որ ընդ քեզ են։ Եւ ասէ Աքիտոփէլ ցԱբիսողոմ. Մուտ առ հարճս հօր քո զորս եթող պահել զտունն իւր, եւ լուիցէ ամենայն Իսրայէլ թէ յամօթ արարեր զհայր քո. եւ զօրասցին ձեռք ամենեցուն որք են ընդ քեզ:21 Աքիտոփէլն ասաց Աբեսաղոմին. «Մտի՛ր քո հօր հարճերի ծոցը, որոնց նա թողել էր իր տունը պահպանելու համար, եւ ամբողջ Իսրայէլը թող իմանայ, թէ խայտառակել ես հօրդ, եւ բոլոր քեզ հետ եղողները կը քաջալերուեն»: 21 Աքիտոփէլ ըսաւ Աբիսողոմին. «Քու հօրդ հարճերուն մտիր, որոնք անիկա տանը պահպանութիւն ընելու համար թողուց ու երբ բոլոր Իսրայէլ լսէ թէ դուն քու հօրդ ատելի եղար, այն ատեն բոլոր քեզի հետ եղողներուն ձեռքերը պիտի ուժովնան»։ 16:21: Եւ ասէ Աքիտոփէլ ցԱբիսողոմ. Մո՛ւտ առ հարճս հօր քո զորս եթող պահել զտունն իւր, եւ լուիցէ ամենայն Իսրայէլ թէ յամօ՛թ արարեր զհայր քո. եւ զօրասցին ձեռք ամենեցուն որք ե՛ն ընդ քեզ[3319]։ [3319] Ոմանք. Որ ընդ քեզ են։ 21 Աքիտոփէլն ասաց Աբեսաղոմին. «Մտի՛ր քո հօր հարճերի ծոցը, որոնց նա թողել էր իր տունը պահպանելու համար, եւ ամբողջ Իսրայէլը թող իմանայ, թէ խայտառակել ես հօրդ, եւ բոլոր քեզ հետ եղողները կը քաջալերուեն»: 21 Աքիտոփէլ ըսաւ Աբիսողոմին. «Քու հօրդ հարճերուն մտիր, որոնք անիկա տանը պահպանութիւն ընելու համար թողուց ու երբ բոլոր Իսրայէլ լսէ թէ դուն քու հօրդ ատելի եղար, այն ատեն բոլոր քեզի հետ եղողներուն ձեռքերը պիտի ուժովնան»։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:2116:21 И сказал Ахитофел Авессалому: войди к наложницам отца твоего, которых он оставил охранять дом свой; и услышат все Израильтяне, что ты сделался ненавистным для отца твоего, и укрепятся руки всех, которые с тобою. And Ahithophel said unto Absalom, Go in unto thy father' s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong:16:21 καὶ και and; even εἶπεν επω say; speak Αχιτοφελ αχιτοφελ to; toward Αβεσσαλωμ αβεσσαλωμ enter; go in πρὸς προς to; toward τὰς ο the παλλακὰς παλλακη the πατρός πατηρ father σου σου of you; your ἃς ος who; what κατέλιπεν καταλειπω leave behind; remain φυλάσσειν φυλασσω guard; keep τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἀκούσεται ακουω hear πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that κατῄσχυνας καταισχυνω shame; put to shame τὸν ο the πατέρα πατηρ father σου σου of you; your καὶ και and; even ἐνισχύσουσιν ενισχυω fortify; prevail αἱ ο the χεῖρες χειρ hand πάντων πας all; every τῶν ο the μετὰ μετα with; amid σοῦ σου of you; your 16:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲחִיתֹ֨פֶל֙ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel אֶל־ ʔel- אֶל to אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom בֹּ֚וא ˈbô בוא come אֶל־ ʔel- אֶל to פִּלַגְשֵׁ֣י pilaḡšˈê פִּלֶגֶשׁ concubine אָבִ֔יךָ ʔāvˈîḵā אָב father אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִנִּ֖יחַ hinnˌîₐḥ נוח settle לִ li לְ to שְׁמֹ֣ור šᵊmˈôr שׁמר keep הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וְ wᵊ וְ and שָׁמַ֤ע šāmˈaʕ שׁמע hear כָּל־ kol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that נִבְאַ֣שְׁתָּ nivʔˈaštā באשׁ stink אֶת־ ʔeṯ- אֵת together with אָבִ֔יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and חָ֣זְק֔וּ ḥˈāzᵊqˈû חזק be strong יְדֵ֖י yᵊḏˌê יָד hand כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתָּֽךְ׃ ʔittˈāḵ אֵת together with 16:21. et ait Ahitofel ad Absalom ingredere ad concubinas patris tui quas dimisit ad custodiendam domum ut cum audierit omnis Israhel quod foedaveris patrem tuum roborentur manus eorum tecumAnd Achitophel said to Absalom: Go in to the concubines of thy father, whom he hath left to keep the house: that when all Israel shall hear that thou hast disgraced thy father, their hands may be strengthened with thee. 21. And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong. 16:21 И сказал Ахитофел Авессалому: войди к наложницам отца твоего, которых он оставил охранять дом свой; и услышат все Израильтяне, что ты сделался ненавистным для отца твоего, и укрепятся руки всех, которые с тобою. 16:21 καὶ και and; even εἶπεν επω say; speak Αχιτοφελ αχιτοφελ to; toward Αβεσσαλωμ αβεσσαλωμ enter; go in πρὸς προς to; toward τὰς ο the παλλακὰς παλλακη the πατρός πατηρ father σου σου of you; your ἃς ος who; what κατέλιπεν καταλειπω leave behind; remain φυλάσσειν φυλασσω guard; keep τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἀκούσεται ακουω hear πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that κατῄσχυνας καταισχυνω shame; put to shame τὸν ο the πατέρα πατηρ father σου σου of you; your καὶ και and; even ἐνισχύσουσιν ενισχυω fortify; prevail αἱ ο the χεῖρες χειρ hand πάντων πας all; every τῶν ο the μετὰ μετα with; amid σοῦ σου of you; your 16:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲחִיתֹ֨פֶל֙ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel אֶל־ ʔel- אֶל to אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom בֹּ֚וא ˈbô בוא come אֶל־ ʔel- אֶל to פִּלַגְשֵׁ֣י pilaḡšˈê פִּלֶגֶשׁ concubine אָבִ֔יךָ ʔāvˈîḵā אָב father אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִנִּ֖יחַ hinnˌîₐḥ נוח settle לִ li לְ to שְׁמֹ֣ור šᵊmˈôr שׁמר keep הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וְ wᵊ וְ and שָׁמַ֤ע šāmˈaʕ שׁמע hear כָּל־ kol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that נִבְאַ֣שְׁתָּ nivʔˈaštā באשׁ stink אֶת־ ʔeṯ- אֵת together with אָבִ֔יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and חָ֣זְק֔וּ ḥˈāzᵊqˈû חזק be strong יְדֵ֖י yᵊḏˌê יָד hand כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתָּֽךְ׃ ʔittˈāḵ אֵת together with 16:21. et ait Ahitofel ad Absalom ingredere ad concubinas patris tui quas dimisit ad custodiendam domum ut cum audierit omnis Israhel quod foedaveris patrem tuum roborentur manus eorum tecum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Achitophel said to Absalom: Go in to the concubines of thy father, whom he hath left to keep the house: that when all Israel shall hear that thou hast disgraced thy father, their hands may be strengthened with thee. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421: "Это должно было быть, с одной стороны, выразительным символом фактического вступления в права низложенного царя, с другой - средством сделать примирение с отцом невозможным, так чтобы и сам Авессалом не мог возвратиться назад, и все взявшие его сторону не могли бы более колебаться между ним и Давидом" (Я. Богородский, "Еврейские цари", с. 224).Adam Clarke: Commentary on the Bible - 183116:21: Go in unto thy father's concubines - It may be remembered that David left ten of them behind to take care of the house, see Sa2 15:16. Ahithophel advised this infernal measure, in order to prevent the possibility of a reconciliation between David and his son; thus was the prophecy to Nathan fulfilled, Sa2 12:11. And this was probably transacted in the very same place where David's eye took the adulterous view of Bath-sheba; see Sa2 11:2.The wives of the conquered king were always the property of the conqueror; and in possessing these, he appeared to possess the right to the kingdom. Herodotus informs us that Smerdis, having seized on the Persian throne after the death of Cambyses, espoused all the wives of his predecessor, lib. iii., c. 68. But for a son to take his father's wives was the sum of abomination, and was death by the law of God, Lev 20:11. This was a sin rarely found, even among the Gentiles. Every part of the conduct of Absalom shows him to have been a most profligate young man; he was proud, vindictive, adulterous, incestuous, a parricide, and, in fine, reprobate to every good word and work. We still however recollect that David had grievously sinned, and we should also recollect that he suffered grievously for it; and that his humiliation, repentance, and amendment, were most decisive and exemplary. Reader, God is as just as he is merciful. Albert Barnes: Notes on the Bible - 183416:21: Taking possession of the harem was the most decided act of sovereignty (see Kg1 2:22). It was also the greatest offence and insult that could be offered. Such an act on Absalom's part made reconciliation impossible. A further motive has been found in this advice, namely, the desire on the part of Ahithophel to make David taste the bitterness of that cup which he had caused others (Uriah and all Bath-sheba's family) to drink, and receive the measure which he had meted withal.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:21: Go in: Gen 6:4, Gen 38:16unto thy: Sa2 12:11, Sa2 15:16, Sa2 20:3; Gen 35:22; Lev 18:8, Lev 20:11; Kg1 2:17, Kg1 2:22; Co1 5:1 abhorred: Gen 34:30; Sa1 13:4 thy father: Gen 49:3, Gen 49:4 then shall: Sa1 27:12 the hands: Sa2 2:7; Zac 8:13 Carl Friedrich Keil and Franz DelitzschAhithophel gave the following counsel: "Go to thy father's concubines, whom he hath left behind to keep the house (i.e., lie with them: for אל בּוא, compare 2Kings 3:7, etc.); so will all Israel hear that thou hast made thyself stinking with thy father, and the hands of all those who are with thee will strengthen themselves." This advice was sagacious enough. Lying with the king's concubines was an appropriation of the royal harem, and, as such, a complete usurpation of the throne (see at 2Kings 3:7), which would render any reconciliation between Absalom and his father utterly impossible, and therefore would of necessity instigate the followers of Absalom to maintain his cause with all the greater firmness. This was what Ahithophel hoped to attain through his advice. For unless the breach was too great to be healed, with the affection of David towards his sons, which might in reality be called weakness, it was always a possible thing that he should forgive Absalom; and in that case Ahithophel would be the one to suffer. But under the superintendence of God this advice of Ahithophel was to effect the fulfilment, without any such intention on his part, of the threat held over David in 2Kings 12:8. Geneva 1599And (k) Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that [are] with thee be strong.(k) Suspecting the change of the kingdom, and so his own overthrow, he gives such counsel as might most hinder his father's reconciliation: and also declare to the people that Absalom was in highest authority. John GillAnd Ahithophel said unto Absalom,.... Either immediately of himself, without consulting with others; or after a consultation had been held between them, he as the president of it, and their mouth, gave the following advice; though the former seems most correct:go in unto thy father's concubines, which he hath left, to keep the house; and lie with them; there were ten of them, 2Kings 15:16, and all Israel shall hear that thou art abhorred of thy father; this fact will be so abominable to him, and he will so highly resent it, as never to forgive thee, and be reconciled unto thee: then shall the hands of all that are with thee be strong; he intimates that they were now weak, and did not act with spirit; they were fearful that David and Absalom would be reconciled, and then they should be reckoned traitors, and fall a sacrifice to David's vengeance, for their treason against him: but by Absalom's taking such a step as this, which would make him for ever the object of his father's hatred, their hands and hearts would be strengthened, and their fears removed, and they would not have the least jealousy of a reconciliation between them, and of their being left to the resentment of David. Some think this was not his only reason for giving this counsel, but also to revenge David's abuse of Bathsheba, his son's daughter, as she is supposed to be; see Gill on 2Kings 15:12; however, it was so ordered in Providence, that this advice should be given and taken, to fulfil the prophecy of the Lord to Nathan, 2Kings 12:11. John WesleyGo - This counsel he gave, partly to revenge the injury done to Bathsheba, the daughter of Eliam, 2Kings 11:3, who was the son of Ahithophel, 2Kings 23:34, and principally for his own, and the people's safety, that the breach between David and Absalom might be irreparable. For this would provoke David in the highest degree and cut of all hope of reconciliation, which otherwise might have been expected by some treaty between Absalom and his tender - hearted father. But in that case his followers, and especially Ahithophel, had been left to David's mercy, and therefore obliged to prosecute the war with all vigour, and to abandon all thoughts of peace: as knowing that his father, though be might dissemble, yet would never forgive so foul a crime. Be strong - They will fight with greater courage and resolution, when they are freed from the fear of thy reconciliation, which otherwise would make their hearts faint, and hands slack in thy cause. But by this we may see the character of Absalom's party, and how abominably wicked they were, whom such a scandalous action tied the faster to him. And we may farther learn, how corrupt the body of the people was, how ripe for that judgment which is now hastening to them.Robert Jamieson, A. R. Fausset and David BrownAhithophel said unto Absalom--This councillor saw that now the die was cast; half measures would be inexpedient. To cut off all possibility of reconciliation between the king and his rebellious son, he gave this atrocious advice regarding the treatment of the royal women who had been left in charge of the palace. Women, being held sacred, are generally left inviolate in the casualties of war. The history of the East affords only one parallel to this infamous outrage of Absalom. |
|
16:2216:22: Եւ հարի՛ն վրան Աբեսողոմայ ՚ի տանիս, եւ եմուտ Աբեսողոմ առ հարճս հօր իւրոյ յանդիման ամենայն Իսրայէլի։ Եւ հարին վրան Աբիսողոմայ ի տանիս, եւ եմուտ Աբիսողոմ առ հարճս հօր իւրոյ յանդիման ամենայն Իսրայելի:22 Աբեսաղոմի համար վրան խփեցին տանիքում, եւ Աբեսաղոմը բոլոր իսրայէլացիների աչքի առաջ մտաւ իր հօր հարճերի ծոցը: 22 Ուստի տանիքին վրայ Աբիսողոմին համար վրան կանգնեցին եւ Աբիսողոմ բոլոր Իսրայէլի աչքերուն առջեւ իր հօրը հարճերուն մտաւ։ 16:22: Եւ հարի՛ն վրան Աբեսողոմայ ՚ի տանիս, եւ եմուտ Աբեսողոմ առ հարճս հօր իւրոյ յանդիման ամենայն Իսրայէլի։ 22 Աբեսաղոմի համար վրան խփեցին տանիքում, եւ Աբեսաղոմը բոլոր իսրայէլացիների աչքի առաջ մտաւ իր հօր հարճերի ծոցը: 22 Ուստի տանիքին վրայ Աբիսողոմին համար վրան կանգնեցին եւ Աբիսողոմ բոլոր Իսրայէլի աչքերուն առջեւ իր հօրը հարճերուն մտաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:2216:22 И поставили для Авессалома палатку на кровле, и вошел Авессалом к наложницам отца своего пред глазами всего Израиля. So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father' s concubines in the sight of all Israel:16:22 καὶ και and; even ἔπηξαν πηγνυμι pitch τὴν ο the σκηνὴν σκηνη tent τῷ ο the Αβεσσαλωμ αβεσσαλωμ in; on τὸ ο the δῶμα δωμα housetop καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Αβεσσαλωμ αβεσσαλωμ to; toward τὰς ο the παλλακὰς παλλακη the πατρὸς πατηρ father αὐτοῦ αυτος he; him κατ᾿ κατα down; by ὀφθαλμοὺς οφθαλμος eye; sight παντὸς πας all; every Ισραηλ ισραηλ.1 Israel 16:22 וַ wa וְ and יַּטּ֧וּ yyaṭṭˈû נטה extend לְ lᵊ לְ to אַבְשָׁלֹ֛ום ʔavšālˈôm אַבְשָׁלֹום Absalom הָ hā הַ the אֹ֖הֶל ʔˌōhel אֹהֶל tent עַל־ ʕal- עַל upon הַ ha הַ the גָּ֑ג ggˈāḡ גָּג roof וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to פִּֽלַגְשֵׁ֣י pˈilaḡšˈê פִּלֶגֶשׁ concubine אָבִ֔יו ʔāvˈiʸw אָב father לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 16:22. tetenderunt igitur Absalom tabernaculum in solario ingressusque est ad concubinas patris sui coram universo IsrahelSo they spread a tent for Absalom on the top of the house, and he went in to his father's concubines before all Israel. 22. So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father’s concubines in the sight of all Israel. 16:22 И поставили для Авессалома палатку на кровле, и вошел Авессалом к наложницам отца своего пред глазами всего Израиля. 16:22 καὶ και and; even ἔπηξαν πηγνυμι pitch τὴν ο the σκηνὴν σκηνη tent τῷ ο the Αβεσσαλωμ αβεσσαλωμ in; on τὸ ο the δῶμα δωμα housetop καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Αβεσσαλωμ αβεσσαλωμ to; toward τὰς ο the παλλακὰς παλλακη the πατρὸς πατηρ father αὐτοῦ αυτος he; him κατ᾿ κατα down; by ὀφθαλμοὺς οφθαλμος eye; sight παντὸς πας all; every Ισραηλ ισραηλ.1 Israel 16:22 וַ wa וְ and יַּטּ֧וּ yyaṭṭˈû נטה extend לְ lᵊ לְ to אַבְשָׁלֹ֛ום ʔavšālˈôm אַבְשָׁלֹום Absalom הָ hā הַ the אֹ֖הֶל ʔˌōhel אֹהֶל tent עַל־ ʕal- עַל upon הַ ha הַ the גָּ֑ג ggˈāḡ גָּג roof וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to פִּֽלַגְשֵׁ֣י pˈilaḡšˈê פִּלֶגֶשׁ concubine אָבִ֔יו ʔāvˈiʸw אָב father לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 16:22. tetenderunt igitur Absalom tabernaculum in solario ingressusque est ad concubinas patris sui coram universo Israhel ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ So they spread a tent for Absalom on the top of the house, and he went in to his father's concubines before all Israel. |
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191422: См. XII:11-12.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:22: the top: Sa2 11:2went in: Sa2 12:11, Sa2 12:12, Sa2 15:16, Sa2 20:3; Num 25:6; Isa 3:9; Jer 3:3, Jer 8:12; Eze 24:7; Phi 3:19 Carl Friedrich Keil and Franz DelitzschAbsalom had a tent put up on the roof of the king's palace, that his going in to the concubines might be done publicly in the sight of all Israel. For (as the historian adds in 2Kings 16:23 by way of explanation) the counsel of Ahithophel, which he counselled in those days, was like a divine oracle both with David and with Absalom. The words from ועצת to ההם are placed at the commencement absolutely: "and (as for) the counsel of Ahithophel, ... as if one inquired the word of God, so was every counsel of Ahithophel." The Masoretes have supplied אישׁ as the Keri to ישׁאל. This is correct so far as the sense is concerned, but it is quite unnecessary, as ישׁאל may be taken impersonally. האלהים בּדבר שׁאל is to be explained from the formula בּעלהים שׁאל (see at Judg 1:1). John GillSo they spread Absalom a tent on the top of the house,.... On the top of his father's palace; this, as houses in Jerusalem and Judea were, was built flat, Deut 22:8; and it was on the very spot from whence David had a sight of Bathsheba, and conceived an impure lust after her. The Targum renders it, a canopy; which Kimchi describes as consisting of four pillars, upon and round about which curtains were hung:and Absalom went in unto his father's concubines in the sight of all Israel; they saw the tent or canopy erected, and saw him go into it, and might reasonably conclude he lay with his father's concubines, or half wives, in it; and this being done in so public a manner fulfilled the prophecy, which said it should be done in the sight of the sun, and of all Israel, 2Kings 12:11; this shows how corrupt the people of Israel were at this time, at least those that were with Absalom, that there should be none to object to the counsel Ahithophel gave, nor any to remonstrate against the execution of it, but all seemed to look upon it with pleasure; nor even did Hushai, David's friend, oppose it; perhaps he saw it was to no purpose. John WesleyThe top - Of the king's palace, the very place from whence David had gazed upon Bathsheba, 2Kings 11:2, so that his sin was legible in the very place of his punishment. Went in - To one, or some of them. And by so doing did farther make claim to the kingdom; and, as it were, take possession of it. It being usual in the eastern countries to account the wives and concubines of the late king, to belong of right to the successor. Israel - Who saw him go into the tent; and thence concluded, that he lay with them, as he had designed to do. God had threatened by Nathan, that for his defiling Bathsheba, David's own wives should be defiled in the face of the sun. This is now fulfilled: the Lord is righteous; and no word of his shall fall to the ground. |
|
16:2316:23: Եւ խորհուրդ Աքիտոփելայ զոր խորհէր յաւուրսն առաջինս, որպէս թէ հարցանիցէ ոք բա՛ն յԱստուծոյ, ա՛յնպէս էր ամենայն խորհուրդն Աքիտոփելայ, եւ առ Դաւթի՛ եւ առ Աբեսողոմայ[3320]։[3320] Ոմանք. Որպէս հարցանիցէ ոք։ Ոսկան. Աքիտոփելայ, առ Դաւթի եւ առ Աբէ՛՛։ Եւ խորհուրդ Աքիտոփելայ զոր խորհէր յաւուրսն [217]առաջինս, որպէս թէ հարցանիցէ ոք բան յԱստուծոյ, այնպէս էր ամենայն խորհուրդն Աքիտոփելայ ե՛ւ առ Դաւթի ե՛ւ առ Աբիսողոմայ:23 Աքիտոփէլի խորհուրդը, որ նա տալիս էր այդ օրերին, այնպիսին էր, կարծես մարդ Աստծուց էր խորհուրդ հարցնում: Այդպիսին էր Աքիտոփէլի ամէն մի խորհուրդը ինչպէս Դաւթի, այնպէս էլ Աբեսաղոմի համար: 23 Այն օրերը Աքիտոփէլին տուած խորհուրդը այնպէս էր, ինչպէս մէկը Աստուծոյ խօսքը հարցնէր։ Աքիտոփէլին ամէն խորհուրդը թէ՛ Դաւիթին քով եւ թէ՛ Աբիսողոմին քով այնպէս էր։ 16:23: Եւ խորհուրդ Աքիտոփելայ զոր խորհէր յաւուրսն առաջինս, որպէս թէ հարցանիցէ ոք բա՛ն յԱստուծոյ, ա՛յնպէս էր ամենայն խորհուրդն Աքիտոփելայ, եւ առ Դաւթի՛ եւ առ Աբեսողոմայ[3320]։ [3320] Ոմանք. Որպէս հարցանիցէ ոք։ Ոսկան. Աքիտոփելայ, առ Դաւթի եւ առ Աբէ՛՛։ 23 Աքիտոփէլի խորհուրդը, որ նա տալիս էր այդ օրերին, այնպիսին էր, կարծես մարդ Աստծուց էր խորհուրդ հարցնում: Այդպիսին էր Աքիտոփէլի ամէն մի խորհուրդը ինչպէս Դաւթի, այնպէս էլ Աբեսաղոմի համար: 23 Այն օրերը Աքիտոփէլին տուած խորհուրդը այնպէս էր, ինչպէս մէկը Աստուծոյ խօսքը հարցնէր։ Աքիտոփէլին ամէն խորհուրդը թէ՛ Դաւիթին քով եւ թէ՛ Աբիսողոմին քով այնպէս էր։ zohrab-1805▾ eastern-1994▾ western am▾ |
16:2316:23 Советы же Ахитофела, которые он давал, в то время {считались}, как если бы кто спрашивал наставления у Бога. Таков был всякий совет Ахитофела как для Давида, так и для Авессалома. And the counsel of Ahithophel, which he counselled in those days, [was] as if a man had enquired at the oracle of God: so [was] all the counsel of Ahithophel both with David and with Absalom:16:23 καὶ και and; even ἡ ο the βουλὴ βουλη intent Αχιτοφελ αχιτοφελ who; what ἐβουλεύσατο βουλευω intend; deliberate ἐν εν in ταῖς ο the ἡμέραις ημερα day ταῖς ο the πρώταις πρωτος first; foremost ὃν ος who; what τρόπον τροπος manner; by means ἐπερωτήσῃ επερωταω interrogate; inquire of ἐν εν in λόγῳ λογος word; log τοῦ ο the θεοῦ θεος God οὕτως ουτως so; this way πᾶσα πας all; every ἡ ο the βουλὴ βουλη intent τοῦ ο the Αχιτοφελ αχιτοφελ and; even γε γε in fact τῷ ο the Δαυιδ δαβιδ Dabid; Thavith καί και and; even γε γε in fact τῷ ο the Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom 16:23 וַ wa וְ and עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel אֲחִיתֹ֗פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָעַץ֙ yāʕˌaṣ יעץ advise בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִשְׁאַל־ yišʔal- שׁאל ask אִ֖ישׁ† *ʔˌîš אִישׁ man בִּ bi בְּ in דְבַ֣ר ḏᵊvˈar דָּבָר word הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כֵּ֚ן ˈkēn כֵּן thus כָּל־ kol- כֹּל whole עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel אֲחִיתֹ֔פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel גַּם־ gam- גַּם even לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David גַּ֥ם gˌam גַּם even לְ lᵊ לְ to אַבְשָׁלֹֽם׃ ס ʔavšālˈōm . s אַבְשָׁלֹום Absalom 16:23. consilium autem Ahitofel quod dabat in diebus illis quasi si quis consuleret Deum sic erat omne consilium Ahitofel et cum esset cum David et cum esset cum AbsalomNow the counsel of Achitophel, which he gave in those days, was as if a man should consult God: so was all the counsel of Achitophel, both when he was with David, and when he was with Absalom. 23. And the counsel of Ahithophel, which he counselled in those days, was as if a man inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom. 16:23 Советы же Ахитофела, которые он давал, в то время {считались}, как если бы кто спрашивал наставления у Бога. Таков был всякий совет Ахитофела как для Давида, так и для Авессалома. 16:23 καὶ και and; even ἡ ο the βουλὴ βουλη intent Αχιτοφελ αχιτοφελ who; what ἐβουλεύσατο βουλευω intend; deliberate ἐν εν in ταῖς ο the ἡμέραις ημερα day ταῖς ο the πρώταις πρωτος first; foremost ὃν ος who; what τρόπον τροπος manner; by means ἐπερωτήσῃ επερωταω interrogate; inquire of ἐν εν in λόγῳ λογος word; log τοῦ ο the θεοῦ θεος God οὕτως ουτως so; this way πᾶσα πας all; every ἡ ο the βουλὴ βουλη intent τοῦ ο the Αχιτοφελ αχιτοφελ and; even γε γε in fact τῷ ο the Δαυιδ δαβιδ Dabid; Thavith καί και and; even γε γε in fact τῷ ο the Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom 16:23 וַ wa וְ and עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel אֲחִיתֹ֗פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָעַץ֙ yāʕˌaṣ יעץ advise בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִשְׁאַל־ yišʔal- שׁאל ask בִּ bi בְּ in דְבַ֣ר ḏᵊvˈar דָּבָר word הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כֵּ֚ן ˈkēn כֵּן thus כָּל־ kol- כֹּל whole עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel אֲחִיתֹ֔פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel גַּם־ gam- גַּם even לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David גַּ֥ם gˌam גַּם even לְ lᵊ לְ to אַבְשָׁלֹֽם׃ ס ʔavšālˈōm . s אַבְשָׁלֹום Absalom 16:23. consilium autem Ahitofel quod dabat in diebus illis quasi si quis consuleret Deum sic erat omne consilium Ahitofel et cum esset cum David et cum esset cum Absalom ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Now the counsel of Achitophel, which he gave in those days, was as if a man should consult God: so was all the counsel of Achitophel, both when he was with David, and when he was with Absalom. |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188016:23: as if: Num 27:21; Sa1 30:8; Psa 28:2; Pe1 4:11oracle of God: Heb. word of God, Psa 19:7 so was: The first counsel of this sagacious but wicked man to Absalom was more like an oracle of Satan, both for subtlety and atrocity. He advised the shameless measure just detailed, in order to establish Absalom, and to preclude the possibility of a reconciliation with David. The wives of a conquered king were always the property of the conqueror; and in possessing these he appeared to possess the right to the kingdom. all the counsel: Sa2 17:14, Sa2 17:23; Job 5:12, Job 28:28; Jer 4:22, Jer 8:9; Mat 11:25; Luk 16:8; Rom 1:22; Co1 3:19, Co1 3:20; Jam 3:13-18 both: Sa2 15:12; Ecc 10:1 Next: 2 Kings (2 Samuel) Chapter 17 Geneva 1599And the counsel of Ahithophel, which he counselled in those days, [was] as if a man had (l) enquired at the oracle of God: so [was] all the counsel of Ahithophel both with David and with Absalom.(l) It was so esteemed for the success of it. John GillAnd the counsel of Ahithophel, which he had counselled in those days,.... Both in the days of David, and in the days of Absalom, before and since the rebellion:was as if a man had inquired of the oracle of God; such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel, and is observed as a reason why it was so readily taken, though so bad in the preceding instance: so was all the counsel of Ahithophel, both with David and with Absalom; Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests: to David he gave good counsel, what was acceptable with him, and to Absalom bad counsel, which was pleasing to him. John WesleyThe counsel, &c. - It was received by the people with equal veneration, and was usually attended with as certain success. Which is mentioned as the reason why a counsel which had so ill a face, should meet with such general approbation. |
|
2000 - 2025 © All Rights Reserved Arak29
for technical questions: contact
for technical questions: contact