Թագաւորութիւններ Բ / 2 Samuel - 17 |

Text:
< PreviousԹագաւորութիւններ Բ - 17 2 Samuel - 17Next >


jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The contest between David and Absalom is now hasting towards a crisis. It must be determined by the sword, and preparation is made accordingly in this chapter. I. Absalom calls a council of war, in which Ahithophel urges despatch (ver. 1-4), but Hushai recommends deliberation (ver. 5-13); and Hushai's counsel is agreed to (ver. 14), for vexation at which Ahithophel hangs himself, ver. 23. II. Secret intelligence is sent to David (but with much difficulty) of their proceedings, ver. 15-21. III. David marches to the other side Jordan (ver. 22-24), and there his camp is victualled by some of his friends in that country, ver. 27-29. IV. Absalom and his forces march after him into the land of Gilead on the other side Jordan, ver. 25, 26. There we shall, in the next chapter, find the cause decided by a battle: hitherto, every thing has looked black upon poor David, but now the day of his deliverance begins to dawn.
Adam Clarke: Commentary on the Bible - 1831
Ahithophel counsels Absalom to pursue his father with twelve thousand men, Sa2 17:1-4. Hushai gives a different counsel, and is followed, Sa2 17:5-14. Hushai informs Zadok and Abiathar; and they send word to David, Sa2 17:15-21. David and his men go beyond Jordan, Sa2 17:22. Ahithophel, finding his counsel slighted, goes home, sets his house in order, and hangs himself, Sa2 17:23. David moves to Mahanaim; and Absalom follows him over Jordan, Sa2 17:24-26. Several friends meet David at Mahanaim with refreshments and provisions, Sa2 17:27-29.
2 Kings (2 Samuel) 17:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 17:1, Ahithophel's counsel is overthrown by Hushai's, according to God's appointment; Sa2 17:15, Secret intelligence is sent unto David; Sa2 17:23, Ahithophel hangs himself; Sa2 17:25, Amasa is made captain; Sa2 17:27, David at Mahanaim is furnished with provisions.
Carl Friedrich Keil and Franz Delitzsch

Ahithophel's advice frustrated by Hushai. - 2Kings 17:1-3. Ahithophel said still further to Absalom, "I will choose out twelve thousand men, and arise, and pursue after David this night; and fall upon him when he is exhausted and weak, and fill him with alarm: so shall all the people that are with him flee; and I will smite the king alone (when he is alone), and will bring back all the people to thee." הלּילה, the night, is the night following the day of David's flight and Absalom's entrance into Jerusalem, as we may see very clearly from 2Kings 17:16. This advice was sagaciously conceived; for if David had been attacked that night by a powerful army, he might possibly have been defeated. אשׁיבה, to bring back, may be explained on the supposition that Ahithophel regarded Absalom as king, and those who had fled with David as rebels, who were to be brought back under Absalom's sceptre. The following words, וגו הכּל כּשׁוּב, "as the return of the whole (the whole nation) is the man," i.e., the return of all is dependent upon David, for whom thou liest in wait, are somewhat difficult, though the meaning of Ahithophel is evident enough from what precedes: viz., if he is beaten, they will all come over to thee; "the whole nation will be at peace" (שׁלוּם is used adverbially).
(Note: Consequently no conjectures are needed as to the rendering of the words in the lxx, viz., καθὼς (al. ὅν τρόπον) ἐπιστρέρει ἡ νύμφη πρὸς τὸν ἄνδρα αὐτῆς· πλὴν ψυχὴν ἀνδρὸς ἑνὸς σὺ ζητεῖς, such as Ewald, Thenius, and Bttcher have attempted. For it is very obvious that ἡ νύμφη πρὸς τὸν ἄνδρα αὐτῆς owes its origin simply to a false reading of האישׁ הכּל as אישׁ הכּלּה, and that πλὴν ψυχὴν ἀνδρὸς ἑνός has been interpolated by way of explanation from nothing but conjecture. No other of the ancient versions contains the slightest trace of a different reading from that given in the text.)
Geneva 1599
Moreover Ahithophel said unto Absalom, (a) Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
(a) The wicked are so greedy to execute their malice, that they leave no opportunity that may further the same.
John Gill
INTRODUCTION TO SECOND SAMUEL 17
This chapter relates the advice Ahithophel gave to march out speedily with a number of men in pursuit of David, which at first seemed agreeable, 2Kings 17:1; but Hushai's opinion being asked, and he giving counsel to raise a larger army, which required time, and was taken to, hereby the counsel of Ahithophel was defeated, 2Kings 17:5; upon which he hanged himself, 2Kings 17:23; these different counsels being communicated by Hushai to the priests, they found means to transmit them to David, with an instruction to him to pass over Jordan immediately; which he did, and pitched in Gilead, and whither he was followed by Absalom, 2Kings 17:15; and where he met with a supply of provisions for his army from some eminent persons in and near that place, 2Kings 17:27.
Robert Jamieson, A. R. Fausset and David Brown
AHITHOPHEL'S COUNSEL OVERTHROWN BY HUSHAI. (2Kings 17:1-14)
Moreover Ahithophel said unto Absalom--The recommendation to take prompt and decisive measures before the royalist forces could be collected and arranged, evinced the deep political sagacity of this councillor. The adoption of his advice would have extinguished the cause of David; and it affords a dreadful proof of the extremities to which the heartless prince was, to secure his ambitious objects, prepared to go, that the parricidal counsel "pleased Absalom well, and all the elders of Israel." It was happily overruled, however, by the address of Hushai, who saw the imminent danger to which it would expose the king and the royal cause. He dwelt upon the warlike character and military experience of the old king--represented him and his adherents as mighty men, who would fight with desperation; and who, most probably, secure in some stronghold, would be beyond reach, while the smallest loss of Absalom's men at the outset might be fatal to the success of the conspiracy. But his dexterity was chiefly displayed in that part of his counsel which recommended a general levy throughout the country; and that Absalom should take command of it in person--thereby flattering at once the pride and ambition of the usurper. The bait was caught by the vainglorious and wicked prince.
17:117:1: Եւ ասէ Աքիտոփէլ ցԱբեսողոմ. Ընտրեցի՛ց ինձ երկոտասան հազար արանց, եւ յարեա՛յց եւ պնդեցայց զհետ Դաւթի զցայգս,
1 Աքիտոփէլն ասաց Աբեսաղոմին. «Թող տասներկու հազար մարդ ընտրեմ, այս գիշեր գնամ ու հետապնդեմ Դաւթին եւ գիշերով նրա դէմ ելնեմ:
17 Աքիտոփէլ ըսաւ Աբիսողոմին. «Հիմա տասներկու հազար մարդ ընտրեմ ու ելլեմ եւ այս գիշեր Դաւիթին ետեւէն իյնամ։
Եւ ասէ Աքիտոփէլ ցԱբիսողոմ. Ընտրեցից ինձ երկոտասան հազար արանց, եւ յարեայց եւ պնդեցայց զհետ Դաւթի զցայգս:

17:1: Եւ ասէ Աքիտոփէլ ցԱբեսողոմ. Ընտրեցի՛ց ինձ երկոտասան հազար արանց, եւ յարեա՛յց եւ պնդեցայց զհետ Դաւթի զցայգս,
1 Աքիտոփէլն ասաց Աբեսաղոմին. «Թող տասներկու հազար մարդ ընտրեմ, այս գիշեր գնամ ու հետապնդեմ Դաւթին եւ գիշերով նրա դէմ ելնեմ:
17 Աքիտոփէլ ըսաւ Աբիսողոմին. «Հիմա տասներկու հազար մարդ ընտրեմ ու ելլեմ եւ այս գիշեր Դաւիթին ետեւէն իյնամ։
zohrab-1805▾ eastern-1994▾ western am▾
17:117:1 И сказал Ахитофел Авессалому: выберу я двенадцать тысяч человек и встану и пойду в погоню за Давидом в эту ночь;
17:1 καὶ και and; even εἶπεν επω say; speak Αχιτοφελ αχιτοφελ to; toward Αβεσσαλωμ αβεσσαλωμ call δὴ δη in fact ἐμαυτῷ εμαυτου myself δώδεκα δωδεκα twelve χιλιάδας χιλιας thousand ἀνδρῶν ανηρ man; husband καὶ και and; even ἀναστήσομαι ανιστημι stand up; resurrect καὶ και and; even καταδιώξω καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after Δαυιδ δαβιδ Dabid; Thavith τὴν ο the νύκτα νυξ night
17:1 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel אֶל־ ʔel- אֶל to אַבְשָׁלֹ֑ם ʔavšālˈōm אַבְשָׁלֹום Absalom אֶבְחֲרָ֣ה ʔevḥᵃrˈā בחר examine נָּ֗א nnˈā נָא yeah שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֥ר ʕāśˌār עָשָׂר -teen אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אָק֛וּמָה ʔāqˈûmā קום arise וְ wᵊ וְ and אֶרְדְּפָ֥ה ʔerdᵊfˌā רדף pursue אַחֲרֵי־ ʔaḥᵃrê- אַחַר after דָוִ֖ד ḏāwˌiḏ דָּוִד David הַ ha הַ the לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
17:1. dixit igitur Ahitofel ad Absalom eligam mihi duodecim milia virorum et consurgens persequar David hac nocteAnd Achitophel said to Absalom: I will choose me twelve thousand men, and I will arise and pursue after David this night.
1. Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
17:1. Then Ahithophel said to Absalom: “I will choose for myself twelve thousand men, and rising up, I will pursue David this night.
17:1. Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:

17:1 И сказал Ахитофел Авессалому: выберу я двенадцать тысяч человек и встану и пойду в погоню за Давидом в эту ночь;
17:1
καὶ και and; even
εἶπεν επω say; speak
Αχιτοφελ αχιτοφελ to; toward
Αβεσσαλωμ αβεσσαλωμ call
δὴ δη in fact
ἐμαυτῷ εμαυτου myself
δώδεκα δωδεκα twelve
χιλιάδας χιλιας thousand
ἀνδρῶν ανηρ man; husband
καὶ και and; even
ἀναστήσομαι ανιστημι stand up; resurrect
καὶ και and; even
καταδιώξω καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
Δαυιδ δαβιδ Dabid; Thavith
τὴν ο the
νύκτα νυξ night
17:1
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel
אֶל־ ʔel- אֶל to
אַבְשָׁלֹ֑ם ʔavšālˈōm אַבְשָׁלֹום Absalom
אֶבְחֲרָ֣ה ʔevḥᵃrˈā בחר examine
נָּ֗א nnˈā נָא yeah
שְׁנֵים־ šᵊnêm- שְׁנַיִם two
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
אֶ֨לֶף֙ ʔˈelef אֶלֶף thousand
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אָק֛וּמָה ʔāqˈûmā קום arise
וְ wᵊ וְ and
אֶרְדְּפָ֥ה ʔerdᵊfˌā רדף pursue
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
דָוִ֖ד ḏāwˌiḏ דָּוִד David
הַ ha הַ the
לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
17:1. dixit igitur Ahitofel ad Absalom eligam mihi duodecim milia virorum et consurgens persequar David hac nocte
And Achitophel said to Absalom: I will choose me twelve thousand men, and I will arise and pursue after David this night.
17:1. Then Ahithophel said to Absalom: “I will choose for myself twelve thousand men, and rising up, I will pursue David this night.
17:1. Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hushai's Counsel. B. C. 1023.

1 Moreover Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: 2 And I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: 3 And I will bring back all the people unto thee: the man whom thou seekest is as if all returned: so all the people shall be in peace. 4 And the saying pleased Absalom well, and all the elders of Israel. 5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith. 6 And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou. 7 And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. 8 For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people. 9 Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. 10 And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. 11 Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. 12 So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. 13 Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there. 14 And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom.
Absalom is now in peaceable possession of Jerusalem; the palace-royal is his own, as are the thrones of judgment, even the thrones of the house of David. His good father reigned in Hebron, and only over the tribe of Judah, above seven years, and was not hasty to destroy his rival; his government was built upon a divine promise, the performance of which he was sure of in due time, and therefore he waited patiently in the mean time. But the young man, Absalom, not only hastens from Hebron to Jerusalem, but is impatient there till he has destroyed his father, cannot be content with his throne till he has his life; for his government is founded in iniquity, and therefore feels itself tottering and thinks itself obliged to do every thing with violence. That so profligate a wretch as Absalom should aim at the life of so good a father is not so strange (there are here and there monsters in nature); but that the body of the people of Israel, to whom David had been so great a blessing in all respects, should join with him in his attempt, is very amazing. But their fathers often mutinied against Moses. The best of parents, and the best of princes will not think it strange if they be made uneasy by those who should be their support and joy, when they consider what sons and what subjects David himself had.
David and all that adhered to him must be cut off. This was resolved, for aught that appears, nemine contradicente--unanimously. None durst mention his personal merits, and the great services done to his country, in opposition to this resolve, nor so much as ask, "Why, what evil has he done to forfeit his crown, much less his head?" None durst propose that his banishment should suffice, for the present, nor that agents should be sent to treat with him to resign the crown, which, having so tamely quitted the city, they might think he would easily be persuaded to do. It was not long since that Absalom himself fled for a crime, and David contented himself with his being an exile, though he deserved death, nay, he mourned and longed for him; but so perfectly void of all natural affection is this ungrateful Absalom that he eagerly thirsts after his own father's blood. It is past dispute that David must be destroyed; all the question is how he may be destroyed.
I. Ahithophel advises that he be pursued immediately, this very night, with a flying army (which he himself undertakes the command of), that the king only be smitten and his forces dispersed, and then the people that were now for him would fall in with Absalom of course, and there would not be such a long war as had been between the house of Saul and David: The man whom thou seekest is as if all returned, v. 1-3. By this it appears that Absalom had declared his design to be upon David's life, and Ahithophel concurs with him in it. Smite the shepherd, and the sheep will be scattered, and be an easy prey to the wolf. Thus he contrives to include the war in a little compass, by fighting neither with small nor great but the king of Israel only, and to conclude it in a little time, by falling upon him immediately. Nothing could be more fatal to David than the taking of these measures. It was too true that he was weary and weak-handed, that a little thing would make him afraid, else he would not have fled from his house upon the first alarm of Absalom's rebellion; it was probable enough that upon a fierce attack, especially in the night, the small force he had would be put into confusion and disorder, and it would bean easy thing to smite the king only, and then the business would be done, the whole nation would be reduced, of course, and all the people, says he, shall be in peace. See how a general ruin is called by usurpers a general peace; but thus the devil's palace is in peace, while he, as a strong man armed, keeps it. Compare with this the plot of Caiaphas (that second Ahithophel) against the Son of David, to crush his interest by destroying him. Let that one man die for the people, John xi. 50. Kill the heir, and the inheritance shall be ours, Matt. xxi. 38. But the counsel of them both was turned into foolishness. Yet the children of light may, in their generation, learn wisdom from the children of this world. What our hand finds to do let us do quickly, and with all our might. It is prudence to be vigorous and expeditious, and not to lose time, particularly in our spiritual warfare. If Satan flee from us, let us follow our blow. Those that have quarrelled with crowned heads have generally observed the decorum of declaring only against their evil counsellors, and calling them to an account (The king himself can do no wrong, it is they that do it); but Absalom's bare-faced villany strikes at the king directly, nay, at the king only; for (would you think it?) this saying, I will smite the king only, pleased Absalom well (v. 4), nor had he so much sense of humor and virtue left him to pretend to startle at it or even to be reluctant in this barbarous and monstrous resolution. What good can stand before the heat of a furious ambition?
II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, really intended to serve David and his interest, that he might have time to send him notice of his proceedings, and that David might gain time to gather an army and to remove into those countries beyond Jordan, in which, lying more remote, Absalom had probably least interest. Nothing would be of greater advantage to David in this juncture than time to turn himself in; that he may have this, Hushai counsels Absalom to do nothing rashly, but to proceed with caution and secure his success by securing his strength. Now,
1. Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved of Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had consulted Hushai (v. 5): Let us hear what he saith. Herein he thought he did wisely (two heads are better than one), but God taketh the wise in their own craftiness. See Mr. Poole's note on this.
2. Hushai gave very plausible reasons for what he said.
(1.) He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to Ahithophel's settled reputation, that he begs leave to differ from him, v. 7. He acknowledges that the counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, and that it is by no means safe to venture so great a cause as that in which they are now engaged upon so small a number, and such a hasty sally, as Ahithophel advises, remembering the defeat of Israel before Ai, Josh. vii. 4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasoned. [1.] He insisted much upon it that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: "Thy father is a man of war (v. 8), a mighty man (v. 10), and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence." [2.] His attendants, though few, were mighty men (v. 8), valiant men (v. 10), men of celebrated bravery and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a thousand. [3.] They were all exasperated against Absalom, who was the author of all this mischief, were chafed in their minds, and would fight with the utmost fury; so that, what with their courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Absalom's generally were. Thus did he represent them as formidable as Ahithophel had made them despicable. [4.] He suggested that probably David and some of his men would lie in ambush, in some pit, or other close place, and fall upon Absalom's soldiers before they were aware the terror of which would put them to flight; and the defeat, though but of a small party, would dispirit all the rest, especially their own consciences at the same time accusing them of treason against one that, they were sure, was not only God's anointed, but a man after his own heart, v. 9. "It will soon be given out that there is a slaughter among Absalom's men, and then they will all make the best of their way, and the heart of Ahithophel himself, though now it seems like the heart of a lion, will utterly melt. In short, he will not find it so easy a matter to deal with David and his men as he thinks it is; and, if he be foiled, we shall all be routed."
(2.) He offered his own advice, and gave his reasons; and, [1.] He counselled that which he knew would gratify Absalom's proud vain-glorious humour, though it would not be really serviceable to his interest. First, He advised that all Israel should be gathered together, that is, the militia of all the tribes. His taking it for granted that they are all for him, and giving him an opportunity to see them all together under his command, would gratify him as much as any thing. Secondly, He advises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command and have the honour of the victory, insinuating that Ahithophel had put a slight upon him in offering to go without him. See how easy it is to betray proud men, by applauding them, and feeding their pride. [2.] He counselled that which seemed to secure the success, at last, infallibly, without running any hazard. For, if they could raise such vast numbers as they promised themselves, wherever they found David they could not fail to crush him. First, If in the field, they should fall upon him, as the dew that covers the face of the ground, and cut off all his men with him, v. 12. Perhaps Absalom was better pleased with the design of cutting off all the men that were with him, having a particular antipathy to some of David's friends, than with Ahithophel's project of smiting the king only. Thus Hushai gained his point by humouring his revenge, as well as his pride. Secondly, If in a city, they need not fear conquering him, for they should have hands enough, if occasion were, to draw the city itself into its river with ropes, v. 13. This strange suggestion, how impracticable soever, being new, served for an amusement, and recommended itself by pleasing the fancy, for they would all smile at the humour of it.
(3.) By all these arts, Hushai gained not only Absalom's approbation of his advice, but the unanimous concurrence of this great counsel of war; they all agreed that the counsel of Hushai was better than the counsel of Ahithophel, v. 14. See here, [1.] How much the policy of man can do; If Hushai had not been there, Ahithophel's counsel would certainly have prevailed; and, though all had given their opinion, nothing could be really more for Absalom's interest than that which he advised; yet Hushai, with his management, brings them all over to his side, and none of them are aware that he says all this in favour of David and his interest, but all say as he says. See how the unthinking are imposed upon by the designing part of mankind; what tools, what fools, great men make of one another by their intrigues; and what tricks there are often in courts and councils, which those are happiest that are least conversant with. [2.] See how much more the providence of God can do. Hushai managed the plot with dexterity, yet the success is ascribed to God, and his agency on the minds of those concerned: The Lord had appointed to defeat the good counsel of Ahithophel. Be it observed, to the comfort of all that fear God, he turns all men's hearts as the rivers of water, though they know not the thoughts of the Lord. He stands in the congregation of the mighty, has an overruling hand in all counsels and a negative voice in all resolves, and laughs at men's projects against his anointed.
Adam Clarke: Commentary on the Bible - 1831
17:1: Let me now choose out twelve thousand men - Had this counsel been followed, David and his little troop would soon have been destroyed; nothing but the miraculous interposition of God could have saved them. Twelve thousand chosen troops coming against him, in his totally unprepared state, would have soon settled the business of the kingdom. Ahithophel well saw that, this advice neglected, all was lost.
2 Kings (2 Samuel) 17:3
Albert Barnes: Notes on the Bible - 1834
17:1: This night - The night of the day on which David fled, and Absalom entered into Jerusalem. Ahithophel's idea was to fall upon David by surprise, and in the first confusion of the surprised army to seize and kill David only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: I will arise: Pro 1:16, Pro 4:16; Isa 59:7, Isa 59:8
this night: Psa 3:3-5, Psa 4:8, Psa 109:2-4
John Gill
Moreover, Ahithophel said unto Absalom,.... Either at the same time, or quickly after he had given the foregoing advice:
let me now choose out twelve thousand men: out of those that were with Absalom, which shows their number to be large; and twelve thousand are pitched upon with respect to the twelve tribes of Israel, a thousand from every tribe; Josephus has only ten thousand:
and I will arise and pursue after David this night; he took upon him to be general of the army, as well as a counsellor; or this he said to show how confident he was of the success of his counsel, that if Absalom, or any other, should decline the conduct of the army upon it, as a hazardous attempt, he would undertake it himself; or rather it may be, he was not willing that Absalom should go out in person with the army, not so much for his own safety, as lest through his affection for the king he should spare him, when he fell into his hands, or they two should be reconciled; he proposed to do it that night, partly for expedition, no time being to be lost, and partly for the greater surprise of David and his men.
17:217:2: եւ հասի՛ց ՚ի վերայ նորա զցայգ. եւ նա աշխատեա՛լ է եւ լքեալ ձեռօք, եւ զարհուրեցուցից զնա, եւ փախիցէ՛ զօրն որ ընդ նմա. եւ սպանից զարքայ միայն։
2 Նա յոգնած է ու ձեռքերը թուլացած: Նրան խուճապի կը մատնեմ, նրա հետ եղած զօրքը կը փախչի, ու կը սպանեմ միայն արքային:
2 Անիկա քանի որ յոգնած ու ձեռքերը թուլցած են, անոր վրայ հասնիմ ու վախցնեմ զանիկա, որպէս զի անոր հետ եղող ժողովուրդը փախչի ու միայն թագաւորը զարնեմ։
եւ հասից ի վերայ նորա [218]զցայգ. եւ նա աշխատեալ է եւ լքեալ ձեռօք, եւ զարհուրեցուցից զնա, եւ փախիցէ զօրն որ ընդ նմա. եւ [219]սպանից զարքայ միայն:

17:2: եւ հասի՛ց ՚ի վերայ նորա զցայգ. եւ նա աշխատեա՛լ է եւ լքեալ ձեռօք, եւ զարհուրեցուցից զնա, եւ փախիցէ՛ զօրն որ ընդ նմա. եւ սպանից զարքայ միայն։
2 Նա յոգնած է ու ձեռքերը թուլացած: Նրան խուճապի կը մատնեմ, նրա հետ եղած զօրքը կը փախչի, ու կը սպանեմ միայն արքային:
2 Անիկա քանի որ յոգնած ու ձեռքերը թուլցած են, անոր վրայ հասնիմ ու վախցնեմ զանիկա, որպէս զի անոր հետ եղող ժողովուրդը փախչի ու միայն թագաւորը զարնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
17:217:2 и нападу на него, когда он будет утомлен и с опущенными руками, и приведу его в страх; и все люди, которые с ним, разбегутся; и я убью одного царя
17:2 καὶ και and; even ἐπελεύσομαι επερχομαι come on / against ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him κοπιῶν κοπιαω exhausted; labor καὶ και and; even ἐκλελυμένος εκλυω faint; let loose χερσίν χειρ hand καὶ και and; even ἐκστήσω εξιστημι astonish; beside yourself αὐτόν αυτος he; him καὶ και and; even φεύξεται φευγω flee πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even πατάξω πατασσω pat; impact τὸν ο the βασιλέα βασιλευς monarch; king μονώτατον μονος only; alone
17:2 וְ wᵊ וְ and אָבֹ֣וא ʔāvˈô בוא come עָלָ֗יו ʕālˈāʸw עַל upon וְ wᵊ וְ and ה֤וּא hˈû הוּא he יָגֵ֨עַ֙ yāḡˈēₐʕ יָגֵעַ weary וּ û וְ and רְפֵ֣ה rᵊfˈē רָפֶה slack יָדַ֔יִם yāḏˈayim יָד hand וְ wᵊ וְ and הַֽחֲרַדְתִּ֣י hˈaḥᵃraḏtˈî חרד tremble אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and נָ֖ס nˌās נוס flee כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֑ו ʔittˈô אֵת together with וְ wᵊ וְ and הִכֵּיתִ֥י hikkêṯˌî נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
17:2. et inruens super eum quippe qui lassus est et solutis manibus percutiam eum cumque fugerit omnis populus qui cum eo est percutiam regem desolatumAnd coming upon him (for he is now weary, and weak handed) I will defeat him: and when all the people is put to flight that is with him, I will kill the king who will be left alone.
2. and I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only:
17:2. And rushing against him, for he is weary and has weakened hands, I will strike him. And when all the people who are with him will have fled, I will strike down the king in isolation.
17:2. And I will come upon him while he [is] weary and weak handed, and will make him afraid: and all the people that [are] with him shall flee; and I will smite the king only:
And I will come upon him while he [is] weary and weak handed, and will make him afraid: and all the people that [are] with him shall flee; and I will smite the king only:

17:2 и нападу на него, когда он будет утомлен и с опущенными руками, и приведу его в страх; и все люди, которые с ним, разбегутся; и я убью одного царя
17:2
καὶ και and; even
ἐπελεύσομαι επερχομαι come on / against
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
κοπιῶν κοπιαω exhausted; labor
καὶ και and; even
ἐκλελυμένος εκλυω faint; let loose
χερσίν χειρ hand
καὶ και and; even
ἐκστήσω εξιστημι astonish; beside yourself
αὐτόν αυτος he; him
καὶ και and; even
φεύξεται φευγω flee
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
πατάξω πατασσω pat; impact
τὸν ο the
βασιλέα βασιλευς monarch; king
μονώτατον μονος only; alone
17:2
וְ wᵊ וְ and
אָבֹ֣וא ʔāvˈô בוא come
עָלָ֗יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
יָגֵ֨עַ֙ yāḡˈēₐʕ יָגֵעַ weary
וּ û וְ and
רְפֵ֣ה rᵊfˈē רָפֶה slack
יָדַ֔יִם yāḏˈayim יָד hand
וְ wᵊ וְ and
הַֽחֲרַדְתִּ֣י hˈaḥᵃraḏtˈî חרד tremble
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
נָ֖ס nˌās נוס flee
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֑ו ʔittˈô אֵת together with
וְ wᵊ וְ and
הִכֵּיתִ֥י hikkêṯˌî נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
17:2. et inruens super eum quippe qui lassus est et solutis manibus percutiam eum cumque fugerit omnis populus qui cum eo est percutiam regem desolatum
And coming upon him (for he is now weary, and weak handed) I will defeat him: and when all the people is put to flight that is with him, I will kill the king who will be left alone.
17:2. And rushing against him, for he is weary and has weakened hands, I will strike him. And when all the people who are with him will have fled, I will strike down the king in isolation.
17:2. And I will come upon him while he [is] weary and weak handed, and will make him afraid: and all the people that [are] with him shall flee; and I will smite the king only:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: weary: Sa2 16:14; Deu 25:18
I will smite: Kg1 22:31; Zac 13:7; Mat 21:38, Mat 26:31; Joh 11:50, Joh 18:4-8
John Gill
And I will come upon him while he is weary,.... With travelling, and with grief, and when endeavouring to get some rest by sleep, and so surprise him unawares, when not on his guard, and in no posture of defence:
and weak handed; while the number of men with him is small, and before the people from different parts can come to his assistance:
and will make him afraid; strike terror into him and his then, by surprising them suddenly in the night with such a number of men:
and all the people that are with him shall flee; one one way, and another another, for their own security, and leave David alone:
and I will smite the king only; dispatch him, and let the people flee without pursuing them.
John Wesley
And I will, &c. - That such a wretch as Absalom should aim at his father's throat is not strange. But that the body of the people, to whom David had been so great a blessing, should join with him in it, is amazing. But the finger of God was in it. Let not the best of parents, or the best of princes think it strange, if they are injured by those who should be their support and joy, when they (like David) have provoked God to turn against them.
17:317:3: Եւ դարձուցից զամենայն զօրն առ քեզ, զոր օրինակ դառնայցէ հարսն առ ա՛յր իւր. բայց միայն զանձն միո՛յ առն խնդրիցես, եւ ամենայն զօրն եղիցի ՚ի խաղաղութեան[3321]։ [3321] Այլք. Միոյ առնն խնդրեսցես։
3 Ամբողջ զօրքը քեզ մօտ կը բերեմ, ինչպէս հարսն է իր ամուսնու մօտ գալիս, եւ միայն մէկ մարդու կեանքին վերջ կը տամ, իսկ ամբողջ զօրքը խաղաղութեան մէջ կը լինի»:
3 Այսպէս բոլոր ժողովուրդը քեզի պիտի դարձնեմ. քանզի քու փնտռած մարդդ ձեռքդ անցնելով՝ ամէնքն ալ ձեռքդ անցած կը սեպուի ու բոլոր ժողովուրդը խաղաղութեան մէջ կ’ըլլայ»։
Եւ դարձուցից զամենայն զօրն առ քեզ, [220]զոր օրինակ դառնայցէ հարսն առ այր իւր. բայց միայն զանձն միոյ առն խնդրեսցես``, եւ ամենայն զօրն եղիցի ի խաղաղութեան:

17:3: Եւ դարձուցից զամենայն զօրն առ քեզ, զոր օրինակ դառնայցէ հարսն առ ա՛յր իւր. բայց միայն զանձն միո՛յ առն խնդրիցես, եւ ամենայն զօրն եղիցի ՚ի խաղաղութեան[3321]։
[3321] Այլք. Միոյ առնն խնդրեսցես։
3 Ամբողջ զօրքը քեզ մօտ կը բերեմ, ինչպէս հարսն է իր ամուսնու մօտ գալիս, եւ միայն մէկ մարդու կեանքին վերջ կը տամ, իսկ ամբողջ զօրքը խաղաղութեան մէջ կը լինի»:
3 Այսպէս բոլոր ժողովուրդը քեզի պիտի դարձնեմ. քանզի քու փնտռած մարդդ ձեռքդ անցնելով՝ ամէնքն ալ ձեռքդ անցած կը սեպուի ու բոլոր ժողովուրդը խաղաղութեան մէջ կ’ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:317:3 и всех людей обращу к тебе; и когда не будет одного, душу которого ты ищешь, тогда весь народ будет в мире.
17:3 καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return πάντα πας all; every τὸν ο the λαὸν λαος populace; population πρὸς προς to; toward σέ σε.1 you ὃν ος who; what τρόπον τροπος manner; by means ἐπιστρέφει επιστρεφω turn around; return ἡ ο the νύμφη νυμφη bride; daughter-in-law πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband αὐτῆς αυτος he; him πλὴν πλην besides; only ψυχὴν ψυχη soul ἑνὸς εις.1 one; unit ἀνδρὸς ανηρ man; husband σὺ συ you ζητεῖς ζητεω seek; desire καὶ και and; even παντὶ πας all; every τῷ ο the λαῷ λαος populace; population ἔσται ειμι be εἰρήνη ειρηνη peace
17:3 וְ wᵊ וְ and אָשִׁ֥יבָה ʔāšˌîvā שׁוב return כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to כְּ kᵊ כְּ as שׁ֣וּב šˈûv שׁוב return הַ ha הַ the כֹּ֔ל kkˈōl כֹּל whole הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּ֣ה ʔattˈā אַתָּה you מְבַקֵּ֔שׁ mᵊvaqqˈēš בקשׁ seek כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people יִהְיֶ֥ה yihyˌeh היה be שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
17:3. et reducam universum populum quomodo omnis reverti solet unum enim virum tu quaeris et omnis populus erit in paceAnd I will bring back all the people, as if they were but one man: for thou seekest but one man: and all the people shall be in peace.
3. and I will bring back all the people unto thee: the man whom thou seekest is as if all returned: all the people shall be in peace.
17:3. And I will lead back the entire people, returning in the manner of one man. For you are seeking only one man. And all the people shall be in peace.”
17:3. And I will bring back all the people unto thee: the man whom thou seekest [is] as if all returned: [so] all the people shall be in peace.
And I will bring back all the people unto thee: the man whom thou seekest [is] as if all returned: [so] all the people shall be in peace:

17:3 и всех людей обращу к тебе; и когда не будет одного, душу которого ты ищешь, тогда весь народ будет в мире.
17:3
καὶ και and; even
ἐπιστρέψω επιστρεφω turn around; return
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
πρὸς προς to; toward
σέ σε.1 you
ὃν ος who; what
τρόπον τροπος manner; by means
ἐπιστρέφει επιστρεφω turn around; return
ο the
νύμφη νυμφη bride; daughter-in-law
πρὸς προς to; toward
τὸν ο the
ἄνδρα ανηρ man; husband
αὐτῆς αυτος he; him
πλὴν πλην besides; only
ψυχὴν ψυχη soul
ἑνὸς εις.1 one; unit
ἀνδρὸς ανηρ man; husband
σὺ συ you
ζητεῖς ζητεω seek; desire
καὶ και and; even
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
ἔσται ειμι be
εἰρήνη ειρηνη peace
17:3
וְ wᵊ וְ and
אָשִׁ֥יבָה ʔāšˌîvā שׁוב return
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
כְּ kᵊ כְּ as
שׁ֣וּב šˈûv שׁוב return
הַ ha הַ the
כֹּ֔ל kkˈōl כֹּל whole
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּ֣ה ʔattˈā אַתָּה you
מְבַקֵּ֔שׁ mᵊvaqqˈēš בקשׁ seek
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
יִהְיֶ֥ה yihyˌeh היה be
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
17:3. et reducam universum populum quomodo omnis reverti solet unum enim virum tu quaeris et omnis populus erit in pace
And I will bring back all the people, as if they were but one man: for thou seekest but one man: and all the people shall be in peace.
17:3. And I will lead back the entire people, returning in the manner of one man. For you are seeking only one man. And all the people shall be in peace.”
17:3. And I will bring back all the people unto thee: the man whom thou seekest [is] as if all returned: [so] all the people shall be in peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:3: The man whom thou seekest is as if all returned - Only secure David, and all Israel will be on thy side. He is the soul of the whole; destroy him, and all the rest will submit.
2 Kings (2 Samuel) 17:8
Albert Barnes: Notes on the Bible - 1834
17:3: The man whom thou seekest - namely, David. Ahithophel means to say: "If I can only smite David, there will be no civil war, all the people will peaceably submit."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: I will bring: Sa2 3:21
shall be: Isa 48:22, Isa 57:21; Th1 5:3
Geneva 1599
And I will bring back all the people unto thee: (b) the man whom thou seekest [is] as if all returned: [so] all the people shall be in peace.
(b) Meaning David.
John Gill
And I will bring back all the people unto thee,.... Meaning not the people only that were with David, that he would make them prisoners, and bring them with him; for he before proposed to let them make their escape; but to reduce all Israel to the obedience of Absalom at once, by executing this scheme which he had formed:
the man whom thou seekest is as if all returned; meaning David, whom he speaks of contemptibly, and whose life it seems Absalom sought, as well as his crown; and he being dead, it would be all over at once with the people; they would immediately return to their own habitations, and yield obedience to Absalom as the rightful heir and successor; all depended on his death, he intimates: from whence it appears that Abarbinel is wrong in suggesting that Absalom did not design to take away the life of his father, only to secure the kingdom to himself in his father's lifetime, who he understood had disposed of it by his will to Solomon; but here Ahithophel plainly declares the intention of Absalom, nor would he have proposed in plain terms to take away the king's life, had Absalom been averse to it; and it is plain by what follows that the thing was pleasing to him:
so all the people shall be in peace; both parties coalesce under the government of Absalom, and live peaceably under it, and so an entire end of the war.
17:417:4: Եւ ուղի՛ղ թուեցաւ բանն առաջի Աբեսողոմայ եւ առաջի ամենայն ծերոցն Իսրայէլի։
4 Այս խօսքը ճշմարիտ թուաց Աբեսաղոմին եւ Իսրայէլի բոլոր ծերերին:
4 Այս խօսքը Աբիսողոմին աչքին ու Իսրայէլի բոլոր ծերերուն աչքին հաճոյ* երեւցաւ։
Եւ ուղիղ թուեցաւ բանն առաջի Աբիսողոմայ եւ առաջի ամենայն ծերոցն Իսրայելի:

17:4: Եւ ուղի՛ղ թուեցաւ բանն առաջի Աբեսողոմայ եւ առաջի ամենայն ծերոցն Իսրայէլի։
4 Այս խօսքը ճշմարիտ թուաց Աբեսաղոմին եւ Իսրայէլի բոլոր ծերերին:
4 Այս խօսքը Աբիսողոմին աչքին ու Իսրայէլի բոլոր ծերերուն աչքին հաճոյ* երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:4 И понравилось это слово Авессалому и всем старейшинам Израилевым.
17:4 καὶ και and; even εὐθὴς ευθης the λόγος λογος word; log ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight Αβεσσαλωμ αβεσσαλωμ and; even ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight πάντων πας all; every τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel
17:4 וַ wa וְ and יִּישַׁ֥ר yyîšˌar ישׁר be right הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye אַבְשָׁלֹ֑ם ʔavšālˈōm אַבְשָׁלֹום Absalom וּ û וְ and בְ vᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole זִקְנֵ֥י ziqnˌê זָקֵן old יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
17:4. placuitque sermo eius Absalom et cunctis maioribus natu IsrahelAnd his saying pleased Absalom, and all the ancients of Israel.
4. And the saying pleased Absalom well, and all the elders of Israel.
17:4. And this word pleased Absalom and all those greater by birth of Israel.
17:4. And the saying pleased Absalom well, and all the elders of Israel.
And the saying pleased Absalom well, and all the elders of Israel:

17:4 И понравилось это слово Авессалому и всем старейшинам Израилевым.
17:4
καὶ και and; even
εὐθὴς ευθης the
λόγος λογος word; log
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
Αβεσσαλωμ αβεσσαλωμ and; even
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
πάντων πας all; every
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
17:4
וַ wa וְ and
יִּישַׁ֥ר yyîšˌar ישׁר be right
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
אַבְשָׁלֹ֑ם ʔavšālˈōm אַבְשָׁלֹום Absalom
וּ û וְ and
בְ vᵊ בְּ in
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
זִקְנֵ֥י ziqnˌê זָקֵן old
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
17:4. placuitque sermo eius Absalom et cunctis maioribus natu Israhel
And his saying pleased Absalom, and all the ancients of Israel.
17:4. And this word pleased Absalom and all those greater by birth of Israel.
17:4. And the saying pleased Absalom well, and all the elders of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: the saying: Sa1 18:20, Sa1 18:21, Sa1 23:21; Est 5:14; Rom 1:32
pleased Absalom well: Heb. was right in the eyes of Absalom, Ch2 30:4; Est 1:21
Carl Friedrich Keil and Franz Delitzsch

Although this advice pleased Absalom and all the elders of Israel (present), Absalom sent for Hushai the Archite to hear his opinion. גּם־הוּא serves to strengthen the suffix in בּפיו (cf. Ewald, 311, a.).
John Gill
And the saying pleased Absalom well, and all elders of Israel. That were of the privy council; for it was a well contrived scheme to surprise David his men by night, in the condition they were in; nothing like seizing an opportunity, and making quick dispatch in executing a villainous design; only it is strange that Absalom could so easily come into a scheme to take away the life of so indulgent a father, which is only to be accounted for by his ambition; but it is stranger still that the elders of Israel should be pleased with it, and agree to and determine upon the death of a prince, who had so many years ruled them with justice and equity, clemency and mercy; and fought their battles for them, and raised their nation to such a pitch of glory it never had before.
17:517:5: Եւ ասէ Աբեսողոմ. Կոչեցէ՛ք զՔուսի Արաքացի, եւ լուիցուք թէ զի՞նչ կացցէ ՚ի բերան նորա[3322]։ [3322] Այլք. Եթէ զինչ կայցէ ՚ի բերան։
5 Աբեսաղոմն ասաց. «Կանչեցէ՛ք արաքացի Քուսիին, եւ լսենք, թէ նա ինչ կ’ասի»:
5 Աբիսողոմ ըսաւ. «Հիմա Արաքացի Քուսին ալ կանչեցէք, որպէս զի անոր խորհուրդն ալ* լսենք»։
Եւ ասէ Աբիսողոմ. Կոչեցէք զՔուսի Արաքացի, եւ լուիցուք թէ զինչ կայցէ ի բերան նորա:

17:5: Եւ ասէ Աբեսողոմ. Կոչեցէ՛ք զՔուսի Արաքացի, եւ լուիցուք թէ զի՞նչ կացցէ ՚ի բերան նորա[3322]։
[3322] Այլք. Եթէ զինչ կայցէ ՚ի բերան։
5 Աբեսաղոմն ասաց. «Կանչեցէ՛ք արաքացի Քուսիին, եւ լսենք, թէ նա ինչ կ’ասի»:
5 Աբիսողոմ ըսաւ. «Հիմա Արաքացի Քուսին ալ կանչեցէք, որպէս զի անոր խորհուրդն ալ* լսենք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:517:5 И сказал Авессалом: позовите Хусия Архитянина; послушаем, что он скажет.
17:5 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ call; invite δὴ δη in fact καί και and; even γε γε in fact τὸν ο the Χουσι χουσι the Αραχι αραχι and; even ἀκούσωμεν ακουω hear τί τις.1 who?; what? ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him καί και and; even γε γε in fact αὐτοῦ αυτος he; him
17:5 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom קְרָ֣א qᵊrˈā קרא call נָ֔א nˈā נָא yeah גַּ֖ם gˌam גַּם even לְ lᵊ לְ to חוּשַׁ֣י ḥûšˈay חוּשַׁי Hushai הָ hā הַ the אַרְכִּ֑י ʔarkˈî אַרְכִּי Arkite וְ wᵊ וְ and נִשְׁמְעָ֥ה nišmᵊʕˌā שׁמע hear מַה־ mah- מָה what בְּ bᵊ בְּ in פִ֖יו fˌiʸw פֶּה mouth גַּם־ gam- גַּם even הֽוּא׃ hˈû הוּא he
17:5. ait autem Absalom vocate et Husai Arachiten et audiamus quid etiam ipse dicatBut Absalom said: Call Chusai the Arachite, and let us hear what he also saith.
5. Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
17:5. But Absalom said, “Summon Hushai the Archite, and let us hear what he also may say.”
17:5. Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith:

17:5 И сказал Авессалом: позовите Хусия Архитянина; послушаем, что он скажет.
17:5
καὶ και and; even
εἶπεν επω say; speak
Αβεσσαλωμ αβεσσαλωμ call; invite
δὴ δη in fact
καί και and; even
γε γε in fact
τὸν ο the
Χουσι χουσι the
Αραχι αραχι and; even
ἀκούσωμεν ακουω hear
τί τις.1 who?; what?
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
καί και and; even
γε γε in fact
αὐτοῦ αυτος he; him
17:5
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
קְרָ֣א qᵊrˈā קרא call
נָ֔א nˈā נָא yeah
גַּ֖ם gˌam גַּם even
לְ lᵊ לְ to
חוּשַׁ֣י ḥûšˈay חוּשַׁי Hushai
הָ הַ the
אַרְכִּ֑י ʔarkˈî אַרְכִּי Arkite
וְ wᵊ וְ and
נִשְׁמְעָ֥ה nišmᵊʕˌā שׁמע hear
מַה־ mah- מָה what
בְּ bᵊ בְּ in
פִ֖יו fˌiʸw פֶּה mouth
גַּם־ gam- גַּם even
הֽוּא׃ hˈû הוּא he
17:5. ait autem Absalom vocate et Husai Arachiten et audiamus quid etiam ipse dicat
But Absalom said: Call Chusai the Arachite, and let us hear what he also saith.
17:5. But Absalom said, “Summon Hushai the Archite, and let us hear what he also may say.”
17:5. Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: Hushai: Sa2 15:32-37, Sa2 16:16-19
he saith: Heb. is in his mouth
John Gill
Then said Absalom, call now Hushai the Archite also,.... For it seems he was not at the council board at this time; whether he was as yet admitted to it is not certain: there is something very remarkable in the providence of God, to incline Absalom to have the opinion of Hushai upon this point, when the counsel of Ahithophel was so universally approved of; and Hushai also being well known to have been an intimate friend and confident of David's, and not so settled and established in the interest of Absalom, and such a sworn friend of his as Ahithophel was; this can only be ascribed to the will of God, to defeat the counsel of Ahithophel, and the wisdom of divine Providence in blinding the mind of Absalom with respect to his counsel, and inclining it to take the opinion of Hushai:
and let us hear likewise what he saith; which he might say without any diffidence about the "counsel" given, but knowing that in the multitude of counsellors there is safety; and Hushai being a wise and good counsellor, he might hope and expect that he would give the same advice, and so strengthen and confirm it.
John Wesley
Call Hushai - A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophel's counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushai's advice, though neither his reputation for wisdom was equal to Ahithophel's, nor had he yet given anyone proof of his fidelity to Absalom. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions.
17:617:6: Եւ եմո՛ւտ Քուսի առ Աբեսողոմ, եւ խօսեցաւ Աբեսողոմ ընդ նմա ըստ բանին այնորիկ՝ զոր խօսեցաւ Աքիտոփէլ. եւ ասէ թէ արասցո՞ւք ըստ բանի նորա, ապա թէ ոչ՝ եւ դո՛ւ խօսեաց ինչ։
6 Քուսին եկաւ Աբեսաղոմի մօտ, եւ Աբեսաղոմը հաղորդեց նրան այն խօսքերը, որ ասել էր Աքիտոփէլը: Նա աւելացրեց. «Հետեւե՞նք նրա ասածին, ապա թէ ոչ, դու ի՛նքդ խորհուրդ տուր»:
6 Երբ Քուսի Աբիսողոմին քով եկաւ, Աբիսողոմ անոր հետ խօսեցաւ ու ըսաւ. «Աքիտոփէլ այսպիսի բան մը ըսաւ. արդեօք անոր խօսքը ընե՞նք՝ թէ ոչ, դուն խօսէ*»։
Եւ եմուտ Քուսի առ Աբիսողոմ, եւ խօսեցաւ Աբիսողոմ ընդ նմա ըստ բանին այնորիկ զոր խօսեցաւ Աքիտոփէլ. եւ ասէ, թէ` Արասցո՞ւք ըստ բանի նորա, ապա թէ ոչ, եւ դու խօսեաց ինչ:

17:6: Եւ եմո՛ւտ Քուսի առ Աբեսողոմ, եւ խօսեցաւ Աբեսողոմ ընդ նմա ըստ բանին այնորիկ՝ զոր խօսեցաւ Աքիտոփէլ. եւ ասէ թէ արասցո՞ւք ըստ բանի նորա, ապա թէ ոչ՝ եւ դո՛ւ խօսեաց ինչ։
6 Քուսին եկաւ Աբեսաղոմի մօտ, եւ Աբեսաղոմը հաղորդեց նրան այն խօսքերը, որ ասել էր Աքիտոփէլը: Նա աւելացրեց. «Հետեւե՞նք նրա ասածին, ապա թէ ոչ, դու ի՛նքդ խորհուրդ տուր»:
6 Երբ Քուսի Աբիսողոմին քով եկաւ, Աբիսողոմ անոր հետ խօսեցաւ ու ըսաւ. «Աքիտոփէլ այսպիսի բան մը ըսաւ. արդեօք անոր խօսքը ընե՞նք՝ թէ ոչ, դուն խօսէ*»։
zohrab-1805▾ eastern-1994▾ western am▾
17:617:6 И пришел Хусий к Авессалому, и сказал ему Авессалом, говоря: вот что говорит Ахитофел; сделать ли по его словам? а если нет, то говори ты.
17:6 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Χουσι χουσι to; toward Αβεσσαλωμ αβεσσαλωμ and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ἐλάλησεν λαλεω talk; speak Αχιτοφελ αχιτοφελ if; whether ποιήσομεν ποιεω do; make κατὰ κατα down; by τὸν ο the λόγον λογος word; log αὐτοῦ αυτος he; him εἰ ει if; whether δὲ δε though; while μή μη not σὺ συ you λάλησον λαλεω talk; speak
17:6 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come חוּשַׁי֮ ḥûšay חוּשַׁי Hushai אֶל־ ʔel- אֶל to אַבְשָׁלֹום֒ ʔavšālôm אַבְשָׁלֹום Absalom וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אַבְשָׁלֹ֨ום ʔavšālˌôm אַבְשָׁלֹום Absalom אֵלָ֜יו ʔēlˈāʸw אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say כַּ ka כְּ as † הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this דִּבֶּ֣ר dibbˈer דבר speak אֲחִיתֹ֔פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel הֲ hᵃ הֲ [interrogative] נַעֲשֶׂ֖ה naʕᵃśˌeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֹ֑ו dᵊvārˈô דָּבָר word אִם־ ʔim- אִם if אַ֖יִן ʔˌayin אַיִן [NEG] אַתָּ֥ה ʔattˌā אַתָּה you דַבֵּֽר׃ ס ḏabbˈēr . s דבר speak
17:6. cumque venisset Husai ad Absalom ait Absalom ad eum huiuscemodi sermonem locutus est Ahitofel facere debemus an non quod das consiliumAnd when Chusai was come to Absalom, Absalom said to him: Achitophel hath spoken after this manner: shall we do it or not? what counsel dost thou give?
6. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do his saying? if not, speak thou.
17:6. And when Hushai had gone to Absalom, Absalom said to him: “Ahithophel has spoken a word in this manner. Should we do it or not? What counsel do you give?”
17:6. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do [after] his saying? if not; speak thou.
And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do [after] his saying? if not; speak thou:

17:6 И пришел Хусий к Авессалому, и сказал ему Авессалом, говоря: вот что говорит Ахитофел; сделать ли по его словам? а если нет, то говори ты.
17:6
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Χουσι χουσι to; toward
Αβεσσαλωμ αβεσσαλωμ and; even
εἶπεν επω say; speak
Αβεσσαλωμ αβεσσαλωμ to; toward
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ἐλάλησεν λαλεω talk; speak
Αχιτοφελ αχιτοφελ if; whether
ποιήσομεν ποιεω do; make
κατὰ κατα down; by
τὸν ο the
λόγον λογος word; log
αὐτοῦ αυτος he; him
εἰ ει if; whether
δὲ δε though; while
μή μη not
σὺ συ you
λάλησον λαλεω talk; speak
17:6
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
חוּשַׁי֮ ḥûšay חוּשַׁי Hushai
אֶל־ ʔel- אֶל to
אַבְשָׁלֹום֒ ʔavšālôm אַבְשָׁלֹום Absalom
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אַבְשָׁלֹ֨ום ʔavšālˌôm אַבְשָׁלֹום Absalom
אֵלָ֜יו ʔēlˈāʸw אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
כַּ ka כְּ as
הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
דִּבֶּ֣ר dibbˈer דבר speak
אֲחִיתֹ֔פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
הֲ hᵃ הֲ [interrogative]
נַעֲשֶׂ֖ה naʕᵃśˌeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֹ֑ו dᵊvārˈô דָּבָר word
אִם־ ʔim- אִם if
אַ֖יִן ʔˌayin אַיִן [NEG]
אַתָּ֥ה ʔattˌā אַתָּה you
דַבֵּֽר׃ ס ḏabbˈēr . s דבר speak
17:6. cumque venisset Husai ad Absalom ait Absalom ad eum huiuscemodi sermonem locutus est Ahitofel facere debemus an non quod das consilium
And when Chusai was come to Absalom, Absalom said to him: Achitophel hath spoken after this manner: shall we do it or not? what counsel dost thou give?
17:6. And when Hushai had gone to Absalom, Absalom said to him: “Ahithophel has spoken a word in this manner. Should we do it or not? What counsel do you give?”
17:6. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do [after] his saying? if not; speak thou.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: saying: Heb. word, Sa2 17:6
Carl Friedrich Keil and Franz Delitzsch

In answer to Absalom's inquiry, "Shall we do his word (i.e., follow Ahithophel's advice) or not?" Hushai said, "The advice is not good that Ahithophel hath given this time;" and then still further explained (2Kings 17:8): "Thou knowest thy father and his men, that they are heroes, and of a ferocious disposition (like Judg 18:25), like a bear in the field robbed of her young; and thy father is a man of war, and will not pass the night with the people," sc., so that it would be possible to come upon him unawares and slay him (לין with את, as in Job 19:4). The idea that ילין is to be taken as a Hiphil, in the sense of "and does not let the people lodge for the night" (Bttcher), is quite untenable, since it does not tally with 2Kings 17:9, "Behold, he is hid now in one of the pits, or one of the places (פּחתים are hiding-places that are strong by nature, מקומת are places rendered strong by art); and it comes to pass that he falls upon them at the first: so will men hear it, and say a defeat has taken place among the people that follow Absalom." נפל with בּ, as in Josh 11:7, to fall upon a person. The subject to נפל is David, but it is not mentioned as being evident enough from the context; so that there is no necessity for the emendation נפלו, which Thenius proposes. The suffix בּהם relates to those making the attack, the hosts of Absalom. Thenius has given the meaning correctly: "The report that David has made an attack will be sufficient to give rise to the belief that our men have sustained a severe defeat."
John Gill
And when Hushai was come to Absalom,.... Into the council chamber, very probably:
Absalom spake unto him, saying, Ahithophel hath spoken after this manner; and then related the counsel he had given as before:
shall we do after his saying? is it right to proceed on this scheme, and carry it into execution?
if not, speak thou; thy mind freely, without any reserve, or fear of giving any offence.
17:717:7: Եւ ասէ Քուսի ցԱբեսողոմ. Ո՛չ է բարւոք խորհուրդն զոր խորհեցաւ Աքիտոփէլ ա՛յս անգամ։
7 Քուսին ասաց Աբեսաղոմին. «Աքիտոփէլի այս անգամ տուած խորհուրդը լաւ չէ»:
7 Քուսի Աբիսողոմին ըսաւ. «Աքիտոփէլին տուած խորհուրդը այս անգամ աղէկ չէ»։
Եւ ասէ Քուսի ցԱբիսողոմ. Ոչ է բարւոք խորհուրդն զոր խորհեցաւ Աքիտոփէլ այս անգամ:

17:7: Եւ ասէ Քուսի ցԱբեսողոմ. Ո՛չ է բարւոք խորհուրդն զոր խորհեցաւ Աքիտոփէլ ա՛յս անգամ։
7 Քուսին ասաց Աբեսաղոմին. «Աքիտոփէլի այս անգամ տուած խորհուրդը լաւ չէ»:
7 Քուսի Աբիսողոմին ըսաւ. «Աքիտոփէլին տուած խորհուրդը այս անգամ աղէկ չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:717:7 И сказал Хусий Авессалому: нехорош на этот раз совет, который дал Ахитофел.
17:7 καὶ και and; even εἶπεν επω say; speak Χουσι χουσι to; toward Αβεσσαλωμ αβεσσαλωμ not ἀγαθὴ αγαθος good αὕτη ουτος this; he ἡ ο the βουλή βουλη intent ἣν ος who; what ἐβουλεύσατο βουλευω intend; deliberate Αχιτοφελ αχιτοφελ the ἅπαξ απαξ once τοῦτο ουτος this; he
17:7 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say חוּשַׁ֖י ḥûšˌay חוּשַׁי Hushai אֶל־ ʔel- אֶל to אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom לֹֽא־ lˈō- לֹא not טֹובָ֧ה ṭôvˈā טֹוב good הָ hā הַ the עֵצָ֛ה ʕēṣˈā עֵצָה counsel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָעַ֥ץ yāʕˌaṣ יעץ advise אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel בַּ ba בְּ in † הַ the פַּ֥עַם ppˌaʕam פַּעַם foot הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
17:7. et dixit Husai ad Absalom non bonum consilium quod dedit Ahitofel hac viceAnd Chusai said to Absalom: The counsel that Achitophel hath given this time is not good.
7. And Hushai said unto Absalom, The counsel that Ahithophel hath given this time is not good.
17:7. And Hushai said to Absalom, “The counsel that Ahithophel has given at this time is not good.”
17:7. And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not good at this time.
And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not good at this time:

17:7 И сказал Хусий Авессалому: нехорош на этот раз совет, который дал Ахитофел.
17:7
καὶ και and; even
εἶπεν επω say; speak
Χουσι χουσι to; toward
Αβεσσαλωμ αβεσσαλωμ not
ἀγαθὴ αγαθος good
αὕτη ουτος this; he
ο the
βουλή βουλη intent
ἣν ος who; what
ἐβουλεύσατο βουλευω intend; deliberate
Αχιτοφελ αχιτοφελ the
ἅπαξ απαξ once
τοῦτο ουτος this; he
17:7
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
חוּשַׁ֖י ḥûšˌay חוּשַׁי Hushai
אֶל־ ʔel- אֶל to
אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom
לֹֽא־ lˈō- לֹא not
טֹובָ֧ה ṭôvˈā טֹוב good
הָ הַ the
עֵצָ֛ה ʕēṣˈā עֵצָה counsel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָעַ֥ץ yāʕˌaṣ יעץ advise
אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel
בַּ ba בְּ in
הַ the
פַּ֥עַם ppˌaʕam פַּעַם foot
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
17:7. et dixit Husai ad Absalom non bonum consilium quod dedit Ahitofel hac vice
And Chusai said to Absalom: The counsel that Achitophel hath given this time is not good.
17:7. And Hushai said to Absalom, “The counsel that Ahithophel has given at this time is not good.”
17:7. And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not good at this time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:7: At this time - Rather, "The counsel which Ahithophel has given this time is not good." He contrasts it with that given before Sa2 16:21, which was good. This gave an appearance of candour to his conduct, and so gave weight to his dissent. Observe the working of David's prayer Sa2 15:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: given: Heb. counselled
not good: Pro 31:8
Geneva 1599
And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not (c) good at this time.
(c) Hushai shows himself faithful to David, in that he reproves this wicked counsel and purpose.
John Gill
And Hushai said to Absalom,.... Having leave to give his opinion freely:
the counsel that Ahithophel hath given is not good at this time; he owns that Ahithophel was a good counsellor, and that the counsel he gave was for the most part, if not always, good, but what he gave at this time was not so; the wisest of men may sometimes be mistaken. Abarbinel thinks he respects his former counsel, particularly that that was good, advising him to defile his father's bed, 2Kings 16:21; but this was not, for which he gives the following reasons.
17:817:8: Եւ ասէ Քուսի. Դու ինքնի՛ն գիտես զհայր քո եւ զարս նորա. զի կարի՛ զօրաւորք են յոյժ, եւ դառնացեալք ոգւով իբրեւ զարջ մի որդէկոտոր ՚ի վայրի, եւ զայրացեա՛լ ՚ի դաշտի. եւ հայր քո այր պատերազմօղ, եւ ո՛չ տայ դուլ զօրուն[3323]. [3323] Յօրինակին պակասէր. Են յոյժ եւ դառնացեալք ոգւով, իբրեւ։ Ուր ոմանք. ոգւով են իբրեւ զարջ։ Յօրինակին պակասէր. Եւ ո՛չ տայ դուլ։
8 Քուսին աւելացրեց. «Դու ինքդ ճանաչում ես հօրդ եւ նրա մարդկանց, որ նրանք շատ զօրեղ են եւ դառնացած սրտով, որովհետեւ նրանք նման են դաշտում ձագերը կորցրած ու զայրացած արջի: Քո հայրը պատերազմի մարդ է եւ զօրքին հանգիստ չի տայ:
8 Եւ Քուսի ըսաւ. «Դուն գիտես թէ քու հայրդ ու անոր մարդիկը զօրաւոր են ու սրտերնին այրած է՝ դաշտի մէջ ձագերը կորսնցուցած արջու պէս։ Քու հայրդ պատերազմող մարդ մըն է ու գիշերը ժողովուրդին հետ չի կենար։
Եւ ասէ Քուսի. Դու ինքնին գիտես զհայր քո եւ զարս նորա, զի կարի զօրաւորք են յոյժ, եւ դառնացեալք ոգւով իբրեւ զարջ մի որդեկոտոր ի վայրի [221]եւ զայրացեալ ի դաշտի``. եւ հայր քո այր պատերազմող, եւ ոչ [222]տայ դուլ`` զօրուն:

17:8: Եւ ասէ Քուսի. Դու ինքնի՛ն գիտես զհայր քո եւ զարս նորա. զի կարի՛ զօրաւորք են յոյժ, եւ դառնացեալք ոգւով իբրեւ զարջ մի որդէկոտոր ՚ի վայրի, եւ զայրացեա՛լ ՚ի դաշտի. եւ հայր քո այր պատերազմօղ, եւ ո՛չ տայ դուլ զօրուն[3323].
[3323] Յօրինակին պակասէր. Են յոյժ եւ դառնացեալք ոգւով, իբրեւ։ Ուր ոմանք. ոգւով են իբրեւ զարջ։ Յօրինակին պակասէր. Եւ ո՛չ տայ դուլ։
8 Քուսին աւելացրեց. «Դու ինքդ ճանաչում ես հօրդ եւ նրա մարդկանց, որ նրանք շատ զօրեղ են եւ դառնացած սրտով, որովհետեւ նրանք նման են դաշտում ձագերը կորցրած ու զայրացած արջի: Քո հայրը պատերազմի մարդ է եւ զօրքին հանգիստ չի տայ:
8 Եւ Քուսի ըսաւ. «Դուն գիտես թէ քու հայրդ ու անոր մարդիկը զօրաւոր են ու սրտերնին այրած է՝ դաշտի մէջ ձագերը կորսնցուցած արջու պէս։ Քու հայրդ պատերազմող մարդ մըն է ու գիշերը ժողովուրդին հետ չի կենար։
zohrab-1805▾ eastern-1994▾ western am▾
17:817:8 И продолжал Хусий: ты знаешь твоего отца и людей его; они храбры и сильно раздражены, как медведица в поле, у которой отняли детей, [и как вепрь свирепый на поле,] и отец твой~--- человек воинственный; он не остановится ночевать с народом.
17:8 καὶ και and; even εἶπεν επω say; speak Χουσι χουσι you οἶδας οιδα aware τὸν ο the πατέρα πατηρ father σου σου of you; your καὶ και and; even τοὺς ο the ἄνδρας ανηρ man; husband αὐτοῦ αυτος he; him ὅτι οτι since; that δυνατοί δυνατος possible; able εἰσιν ειμι be σφόδρα σφοδρα vehemently; tremendously καὶ και and; even κατάπικροι καταπικρος the ψυχῇ ψυχη soul αὐτῶν αυτος he; him ὡς ως.1 as; how ἄρκος αρκτος bear ἠτεκνωμένη ατεκνοω in ἀγρῷ αγρος field καὶ και and; even ὡς ως.1 as; how ὗς υς sow τραχεῖα τραχυς rough ἐν εν in τῷ ο the πεδίῳ πεδιον and; even ὁ ο the πατήρ πατηρ father σου σου of you; your ἀνὴρ ανηρ man; husband πολεμιστὴς πολεμιστης and; even οὐ ου not μὴ μη not καταλύσῃ καταλυω dislodge; lodge τὸν ο the λαόν λαος populace; population
17:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חוּשַׁ֗י ḥûšˈay חוּשַׁי Hushai אַתָּ֣ה ʔattˈā אַתָּה you יָ֠דַעְתָּ yāḏaʕtˌā ידע know אֶת־ ʔeṯ- אֵת [object marker] אָבִ֨יךָ ʔāvˌîḵā אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲנָשָׁ֜יו ʔᵃnāšˈāʸw אִישׁ man כִּ֧י kˈî כִּי that גִבֹּרִ֣ים ḡibbōrˈîm גִּבֹּור vigorous הֵ֗מָּה hˈēmmā הֵמָּה they וּ û וְ and מָרֵ֥י mārˌê מַר bitter נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul הֵ֔מָּה hˈēmmā הֵמָּה they כְּ kᵊ כְּ as דֹ֥ב ḏˌōv דֹּב bear שַׁכּ֖וּל šakkˌûl שַׁכּוּל bereaved of children בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and אָבִ֨יךָ֙ ʔāvˈîḵā אָב father אִ֣ישׁ ʔˈîš אִישׁ man מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָלִ֖ין yālˌîn לין lodge אֶת־ ʔeṯ- אֵת together with הָ hā הַ the עָֽם׃ ʕˈām עַם people
17:8. et rursum intulit Husai tu nosti patrem tuum et viros qui cum eo sunt esse fortissimos et amaro animo veluti si ursa raptis catulis in saltu saeviat sed et pater tuus vir bellator est nec morabitur cum populoAnd again Chusai said: Thou knowest thy father, and the men that are with him, that they are very valiant, and bitter in their mind, as a bear raging in the wood when her whelps are taken away: and thy father is a warrior, and will not lodge with the people.
8. Hushai said moreover, Thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people.
17:8. And again Hushai declared, “You know your father, and the men who are with him, to be very strong and bitter in soul, comparable to a bear raging in the forest when her young have been taken away. Moreover, your father is a man of war, and so he will not live among the people.
17:8. For, said Hushai, thou knowest thy father and his men, that they [be] mighty men, and they [be] chafed in their minds, as a bear robbed of her whelps in the field: and thy father [is] a man of war, and will not lodge with the people.
For, said Hushai, thou knowest thy father and his men, that they [be] mighty men, and they [be] chafed in their minds, as a bear robbed of her whelps in the field: and thy father [is] a man of war, and will not lodge with the people:

17:8 И продолжал Хусий: ты знаешь твоего отца и людей его; они храбры и сильно раздражены, как медведица в поле, у которой отняли детей, [и как вепрь свирепый на поле,] и отец твой~--- человек воинственный; он не остановится ночевать с народом.
17:8
καὶ και and; even
εἶπεν επω say; speak
Χουσι χουσι you
οἶδας οιδα aware
τὸν ο the
πατέρα πατηρ father
σου σου of you; your
καὶ και and; even
τοὺς ο the
ἄνδρας ανηρ man; husband
αὐτοῦ αυτος he; him
ὅτι οτι since; that
δυνατοί δυνατος possible; able
εἰσιν ειμι be
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
κατάπικροι καταπικρος the
ψυχῇ ψυχη soul
αὐτῶν αυτος he; him
ὡς ως.1 as; how
ἄρκος αρκτος bear
ἠτεκνωμένη ατεκνοω in
ἀγρῷ αγρος field
καὶ και and; even
ὡς ως.1 as; how
ὗς υς sow
τραχεῖα τραχυς rough
ἐν εν in
τῷ ο the
πεδίῳ πεδιον and; even
ο the
πατήρ πατηρ father
σου σου of you; your
ἀνὴρ ανηρ man; husband
πολεμιστὴς πολεμιστης and; even
οὐ ου not
μὴ μη not
καταλύσῃ καταλυω dislodge; lodge
τὸν ο the
λαόν λαος populace; population
17:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
חוּשַׁ֗י ḥûšˈay חוּשַׁי Hushai
אַתָּ֣ה ʔattˈā אַתָּה you
יָ֠דַעְתָּ yāḏaʕtˌā ידע know
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֨יךָ ʔāvˌîḵā אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲנָשָׁ֜יו ʔᵃnāšˈāʸw אִישׁ man
כִּ֧י kˈî כִּי that
גִבֹּרִ֣ים ḡibbōrˈîm גִּבֹּור vigorous
הֵ֗מָּה hˈēmmā הֵמָּה they
וּ û וְ and
מָרֵ֥י mārˌê מַר bitter
נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul
הֵ֔מָּה hˈēmmā הֵמָּה they
כְּ kᵊ כְּ as
דֹ֥ב ḏˌōv דֹּב bear
שַׁכּ֖וּל šakkˌûl שַׁכּוּל bereaved of children
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
אָבִ֨יךָ֙ ʔāvˈîḵā אָב father
אִ֣ישׁ ʔˈîš אִישׁ man
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָלִ֖ין yālˌîn לין lodge
אֶת־ ʔeṯ- אֵת together with
הָ הַ the
עָֽם׃ ʕˈām עַם people
17:8. et rursum intulit Husai tu nosti patrem tuum et viros qui cum eo sunt esse fortissimos et amaro animo veluti si ursa raptis catulis in saltu saeviat sed et pater tuus vir bellator est nec morabitur cum populo
And again Chusai said: Thou knowest thy father, and the men that are with him, that they are very valiant, and bitter in their mind, as a bear raging in the wood when her whelps are taken away: and thy father is a warrior, and will not lodge with the people.
17:8. And again Hushai declared, “You know your father, and the men who are with him, to be very strong and bitter in soul, comparable to a bear raging in the forest when her young have been taken away. Moreover, your father is a man of war, and so he will not live among the people.
17:8. For, said Hushai, thou knowest thy father and his men, that they [be] mighty men, and they [be] chafed in their minds, as a bear robbed of her whelps in the field: and thy father [is] a man of war, and will not lodge with the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Отец твой - человек воинственный - сведущий в военном деле; зная возможности неожиданного ночного нападения неприятелей, он не остановится ночевать с народом на открытом месте.
Adam Clarke: Commentary on the Bible - 1831
17:8: As a bear robbed of her whelps - All wild beasts are very furious when robbed of their young; but we have some remarkable instances of the maternal affection of the bear in such circumstances; see one at the end of the chapter.
2 Kings (2 Samuel) 17:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: mighty men: Sa2 15:18, Sa2 21:18-22, Sa2 23:8, Sa2 23:9, Sa2 23:16, Sa2 23:18, Sa2 23:20-22; Sa1 16:18, Sa1 17:34-36, Sa1 17:50; ch1 11:25-47; Heb 11:32-34
chafed in their minds: Heb. bitter of soul, Jdg 18:25
as a bear: Kg2 2:24; Pro 17:12, Pro 28:15; Dan 7:5; Hos 13:8
thy father is: Sa1 23:23
John Gill
For (said Hushai) thou knowest thy father and his men, that they be mighty men,.... Men of courage and valour, and not such weak-handed and weak-hearted men, and so easily intimidated, as Ahithophel suggests:
and they be chafed in their minds; or "bitter in soul" (f); not merely filled with trouble and anguish, and depressed in their spirits, on account of that, as the phrase sometimes signifies; but enraged and full of wrath at the rebellion raised against their prince, which obliged them with him to leave their habitations; and now being desperate, their all lying at stake, their wives and children, their families and estates, they would fight furiously in the defence of the king and themselves, and not so soon flee as Ahithophel had represented:
as a bear robbed of her whelps in the field; a bear is a very furious creature, especially a she bear, and the more when it has whelps, and more so when deprived of them (g), when it ranges about in the field, and in its fury attacks whomsoever it meets with; See Gill on Hos 13:8,
and thy father is a man of war; not only bold and courageous, but expert and skilful in all the arts of war and not easy to be surprised and circumvented, as Ahithophel intimated:
and will not lodge with the people; in the camp, but at some distance from it; partly to prevent any traitorous design upon him in it, and partly that he might not be surprised by the enemy, knowing that their chief view was to seize his person; and therefore as it would not be easy to find him where he was, he could not be smitten alone, as Ahithophel proposed.
(f) "amari animo", Pagninus, Montanus; "amaro animo", V. L. Tigurine version, Junius & Tremellius, Piscator. (g) Aristot. Hist. Animal. l. 6. c. 18. & 9. 1.
17:917:9: եւ ահա ինքն ղօղեալ իցէ ՚ի միում ՚ի բլրոց, կամ ՚ի միում ուրեք ՚ի տեղեաց. եւ եղիցի յանկանել ՚ի վերայ նոցա զառաջինն հարկանիցէ, եւ լսիցէ՛ որ լսիցէ, եւ ասիցէ՝ թէ եղեւ խորտակումն ժողովրդեանն որ զկնի Աբիսողոմայ։
9 Նա հիմա թաքնուած է բլուրներից մէկում կամ այլ տեղում, եւ եթէ յարձակուենք նրա վրայ, առաջինը ինքը կը գրոհի, եւ այն ժամանակ լսողները կ’ասեն, թէ՝ “Կոտորուել է Աբեսաղոմին հետեւող ժողովուրդը”:
9 Հիմա անիկա կա՛մ փոսի մը մէջ կա՛մ ուրիշ տեղ մը պահուած է։ Եթէ առաջին անգամ ասոնցմէ իյնալու ըլլան, ամէն լսողը պիտի ըսէ թէ Աբիսողոմին ետեւէն գացող ժողովուրդը կոտորուեր է։
եւ ահա ինքն ղօղեալ իցէ ի միում [223]ի բլրոց կամ ի միում ուրեք ի տեղեաց. եւ եղիցի յանկանել [224]ի վերայ նոցա զառաջինն հարկանիցէ``, եւ լսիցէ որ լսիցէ, եւ ասիցէ թէ` Եղեւ խորտակումն ժողովրդեանն որ զկնի Աբիսողոմայ:

17:9: եւ ահա ինքն ղօղեալ իցէ ՚ի միում ՚ի բլրոց, կամ ՚ի միում ուրեք ՚ի տեղեաց. եւ եղիցի յանկանել ՚ի վերայ նոցա զառաջինն հարկանիցէ, եւ լսիցէ՛ որ լսիցէ, եւ ասիցէ՝ թէ եղեւ խորտակումն ժողովրդեանն որ զկնի Աբիսողոմայ։
9 Նա հիմա թաքնուած է բլուրներից մէկում կամ այլ տեղում, եւ եթէ յարձակուենք նրա վրայ, առաջինը ինքը կը գրոհի, եւ այն ժամանակ լսողները կ’ասեն, թէ՝ “Կոտորուել է Աբեսաղոմին հետեւող ժողովուրդը”:
9 Հիմա անիկա կա՛մ փոսի մը մէջ կա՛մ ուրիշ տեղ մը պահուած է։ Եթէ առաջին անգամ ասոնցմէ իյնալու ըլլան, ամէն լսողը պիտի ըսէ թէ Աբիսողոմին ետեւէն գացող ժողովուրդը կոտորուեր է։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:9 Вот, теперь он скрывается в какой-нибудь пещере, или в другом месте, и если кто падет при первом нападении на них, и услышат и скажут: >,
17:9 ἰδοὺ ιδου see!; here I am γὰρ γαρ for αὐτὸς αυτος he; him νῦν νυν now; present κέκρυπται κρυπτω hide ἐν εν in ἑνὶ εις.1 one; unit τῶν ο the βουνῶν βουνος mound ἢ η or; than ἐν εν in ἑνὶ εις.1 one; unit τῶν ο the τόπων τοπος place; locality καὶ και and; even ἔσται ειμι be ἐν εν in τῷ ο the ἐπιπεσεῖν επιπιπτω fall on / upon αὐτοῖς αυτος he; him ἐν εν in ἀρχῇ αρχη origin; beginning καὶ και and; even ἀκούσῃ ακουω hear ὁ ο the ἀκούων ακουω hear καὶ και and; even εἴπῃ επω say; speak ἐγενήθη γινομαι happen; become θραῦσις θραυσις in τῷ ο the λαῷ λαος populace; population τῷ ο the ὀπίσω οπισω in back; after Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
17:9 הִנֵּ֨ה hinnˌē הִנֵּה behold עַתָּ֤ה ʕattˈā עַתָּה now הֽוּא־ hˈû- הוּא he נֶחְבָּא֙ neḥbˌā חבא hide בְּ bᵊ בְּ in אַחַ֣ת ʔaḥˈaṯ אֶחָד one הַ ha הַ the פְּחָתִ֔ים ppᵊḥāṯˈîm פַּחַת pit אֹ֖ו ʔˌô אֹו or בְּ bᵊ בְּ in אַחַ֣ד ʔaḥˈaḏ אֶחָד one הַ ha הַ the מְּקֹומֹ֑ת mmᵊqômˈōṯ מָקֹום place וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּ ki כְּ as נְפֹ֤ל nᵊfˈōl נפל fall בָּהֶם֙ bāhˌem בְּ in בַּ ba בְּ in † הַ the תְּחִלָּ֔ה ttᵊḥillˈā תְּחִלָּה beginning וְ wᵊ וְ and שָׁמַ֤ע šāmˈaʕ שׁמע hear הַ ha הַ the שֹּׁמֵ֨עַ֙ ššōmˈēₐʕ שׁמע hear וְ wᵊ וְ and אָמַ֔ר ʔāmˈar אמר say הָֽיְתָה֙ hˈāyᵊṯā היה be מַגֵּפָ֔ה maggēfˈā מַגֵּפָה blow בָּ bā בְּ in † הַ the עָ֕ם ʕˈām עַם people אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after אַבְשָׁלֹֽם׃ ʔavšālˈōm אַבְשָׁלֹום Absalom
17:9. forsitan nunc latitat in foveis aut in uno quo voluerit loco et cum ceciderit unus quilibet in principio audiet quicumque audierit et dicet facta est plaga in populo qui sequebatur AbsalomPerhaps he now lieth hid in pits, or in some other place where he liest: and when any one shall fall at the first, every one that heareth it shall say: There is a slaughter among the people that followed Absalom.
9. Behold, he is hid now in some pit, or in some place: and it will come to pass, when some of them be fallen at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.
17:9. Perhaps now he hides in pits, or in another place, wherever he wills. And if by chance, in the beginning, anyone may fall, whoever hears about it, no matter what he has heard, will say, ‘There is a slaughter among the people who were following Absalom.’
17:9. Behold, he is hid now in some pit, or in some [other] place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.
Behold, he is hid now in some pit, or in some [other] place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom:

17:9 Вот, теперь он скрывается в какой-нибудь пещере, или в другом месте, и если кто падет при первом нападении на них, и услышат и скажут: <<было поражение людей, последовавших за Авессаломом>>,
17:9
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
αὐτὸς αυτος he; him
νῦν νυν now; present
κέκρυπται κρυπτω hide
ἐν εν in
ἑνὶ εις.1 one; unit
τῶν ο the
βουνῶν βουνος mound
η or; than
ἐν εν in
ἑνὶ εις.1 one; unit
τῶν ο the
τόπων τοπος place; locality
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
ἐπιπεσεῖν επιπιπτω fall on / upon
αὐτοῖς αυτος he; him
ἐν εν in
ἀρχῇ αρχη origin; beginning
καὶ και and; even
ἀκούσῃ ακουω hear
ο the
ἀκούων ακουω hear
καὶ και and; even
εἴπῃ επω say; speak
ἐγενήθη γινομαι happen; become
θραῦσις θραυσις in
τῷ ο the
λαῷ λαος populace; population
τῷ ο the
ὀπίσω οπισω in back; after
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
17:9
הִנֵּ֨ה hinnˌē הִנֵּה behold
עַתָּ֤ה ʕattˈā עַתָּה now
הֽוּא־ hˈû- הוּא he
נֶחְבָּא֙ neḥbˌā חבא hide
בְּ bᵊ בְּ in
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
הַ ha הַ the
פְּחָתִ֔ים ppᵊḥāṯˈîm פַּחַת pit
אֹ֖ו ʔˌô אֹו or
בְּ bᵊ בְּ in
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
הַ ha הַ the
מְּקֹומֹ֑ת mmᵊqômˈōṯ מָקֹום place
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּ ki כְּ as
נְפֹ֤ל nᵊfˈōl נפל fall
בָּהֶם֙ bāhˌem בְּ in
בַּ ba בְּ in
הַ the
תְּחִלָּ֔ה ttᵊḥillˈā תְּחִלָּה beginning
וְ wᵊ וְ and
שָׁמַ֤ע šāmˈaʕ שׁמע hear
הַ ha הַ the
שֹּׁמֵ֨עַ֙ ššōmˈēₐʕ שׁמע hear
וְ wᵊ וְ and
אָמַ֔ר ʔāmˈar אמר say
הָֽיְתָה֙ hˈāyᵊṯā היה be
מַגֵּפָ֔ה maggēfˈā מַגֵּפָה blow
בָּ בְּ in
הַ the
עָ֕ם ʕˈām עַם people
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
אַבְשָׁלֹֽם׃ ʔavšālˈōm אַבְשָׁלֹום Absalom
17:9. forsitan nunc latitat in foveis aut in uno quo voluerit loco et cum ceciderit unus quilibet in principio audiet quicumque audierit et dicet facta est plaga in populo qui sequebatur Absalom
Perhaps he now lieth hid in pits, or in some other place where he liest: and when any one shall fall at the first, every one that heareth it shall say: There is a slaughter among the people that followed Absalom.
17:9. Perhaps now he hides in pits, or in another place, wherever he wills. And if by chance, in the beginning, anyone may fall, whoever hears about it, no matter what he has heard, will say, ‘There is a slaughter among the people who were following Absalom.’
17:9. Behold, he is hid now in some pit, or in some [other] place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:9: Some pit, or in some other place - The Hebrew has "in one of the pits," or "in one of the places." Hence, "place" must have some defined meaning. It probably is used here, as elsewhere, for a "dwelling-house" or "village," which might in that district be fortified houses Sa2 17:12; Sa1 26:25.
Hushai's argument is that there was no chance of seizing David by surprise as Ahithophel suggested. There was sure to be sharp fighting, and the terror of the names of David, Joab, Abishai, Ittai, and their companions, would magnify the first few blows received into a victory, and Absalom's men would flee in panic. It is likely that Absalom was not a man of courage, and Hushai, knowing this, adroitly magnified the terror of the warlike prowess of David and his mighty men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: he is hid: Jdg 20:33; Sa1 22:1, Sa1 24:3
some: Jos 7:5, Jos 8:6; Jdg 20:32; Sa1 14:14, Sa1 14:15
over thrown: Heb. fallen
John Gill
Behold, he is hid now in some pit, or in some other place,.... Some lurking place, as he was acquainted with many when he fled from Saul, and where he preserved himself from him; so that he could never take him, as he would now from Absalom, as he insinuates: but this is not all; not only by this means he would shelter himself, and be in safety; but lying thus concealed with others, and in ambush, there would be danger of his staring out of his hiding place when opportunity should offer, and falling on some of Absalom's troops unawares:
and it will come to pass, when some of them be overthrown at the first; that is, some of Absalom's party, on whom David and his men coming out of an ambush should fall, and make a slaughter among them first, before they could do anything of consequence; and so having got the first advantage, it would serve to animate them, and dishearten their enemies:
that whosoever heareth it; at that time, or the next day:
will say, there is a slaughter among the people that follow Absalom; there has been a defeat of them, and that may cause a defection.
John Wesley
Pit - Having been often accustomed to that course, and well acquainted with in all hiding - places from Saul's time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in ambush for us; and, when they see a fit opportunity, they will suddenly come forth and surprize some of our men, when they least expect it, and probably at first put them to flight. Some - Namely, of Absalom's men sent against David. At the first - Implying, that their good success at first would mightily animate David's men to proceed vigorously in the fight, and intimidate Absalom's army, and consequently would be both a presage and an occasion of their total defeat.
17:1017:10: Քանզի եւ նա՝ ա՛յր զօրութեան է, որոյ սիրտն իբրեւ զսիրտ առիւծու հաշելով հաշիցի. զի գիտէ ամենայն Իսրայէլ թէ զօրաւո՛ր է հայր քո, եւ որդիք զօրութեան որ ընդ նմայն են։
10 Նա հզօր մարդ է, եւ նոյնիսկ նա, ով առիւծի սիրտ ունի, նրա առաջ կը թուլանայ, որովհետեւ ամբողջ Իսրայէլը գիտի, թէ ուժեղ է քո հայրը, եւ նրա հետ եղողներն էլ ուժեղ են:
10 Այն ատեն առիւծի պէս սիրտ ունեցող զօրաւոր մարդը անգամ բոլորովին պիտի թուլնայ. քանզի բոլոր Իսրայէլ գիտէ թէ քու հայրդ զօրաւոր է ու անոր հետ եղողները ուժի տէր մարդիկ են։
Քանզի եւ նա այր զօրութեան է, որոյ սիրտն իբրեւ զսիրտ առիւծու, հաշելով հաշիցի. զի գիտէ ամենայն Իսրայէլ թէ զօրաւոր է հայր քո, եւ որդիք զօրութեան որ ընդ նմայն են:

17:10: Քանզի եւ նա՝ ա՛յր զօրութեան է, որոյ սիրտն իբրեւ զսիրտ առիւծու հաշելով հաշիցի. զի գիտէ ամենայն Իսրայէլ թէ զօրաւո՛ր է հայր քո, եւ որդիք զօրութեան որ ընդ նմայն են։
10 Նա հզօր մարդ է, եւ նոյնիսկ նա, ով առիւծի սիրտ ունի, նրա առաջ կը թուլանայ, որովհետեւ ամբողջ Իսրայէլը գիտի, թէ ուժեղ է քո հայրը, եւ նրա հետ եղողներն էլ ուժեղ են:
10 Այն ատեն առիւծի պէս սիրտ ունեցող զօրաւոր մարդը անգամ բոլորովին պիտի թուլնայ. քանզի բոլոր Իսրայէլ գիտէ թէ քու հայրդ զօրաւոր է ու անոր հետ եղողները ուժի տէր մարդիկ են։
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:10 тогда и самый храбрый, у которого сердце, как сердце львиное, упадет духом; ибо всему Израилю известно, как храбр отец твой и мужественны те, которые с ним.
17:10 καί και and; even γε γε in fact αὐτὸς αυτος he; him υἱὸς υιος son δυνάμεως δυναμις power; ability οὗ ος who; what ἡ ο the καρδία καρδια heart καθὼς καθως just as / like ἡ ο the καρδία καρδια heart τοῦ ο the λέοντος λεων lion τηκομένη τηκω melt τακήσεται τηκω melt ὅτι οτι since; that οἶδεν οιδα aware πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that δυνατὸς δυνατος possible; able ὁ ο the πατήρ πατηρ father σου σου of you; your καὶ και and; even υἱοὶ υιος son δυνάμεως δυναμις power; ability οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
17:10 וְ wᵊ וְ and ה֣וּא hˈû הוּא he גַם־ ḡam- גַּם even בֶּן־ ben- בֵּן son חַ֗יִל ḥˈayil חַיִל power אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִבֹּ֛ו libbˈô לֵב heart כְּ kᵊ כְּ as לֵ֥ב lˌēv לֵב heart הָ hā הַ the אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion הִמֵּ֣ס himmˈēs מסס melt יִמָּ֑ס yimmˈās מסס melt כִּֽי־ kˈî- כִּי that יֹדֵ֤עַ yōḏˈēₐʕ ידע know כָּל־ kol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כִּי־ kî- כִּי that גִבֹּ֣ור ḡibbˈôr גִּבֹּור vigorous אָבִ֔יךָ ʔāvˈîḵā אָב father וּ û וְ and בְנֵי־ vᵊnê- בֵּן son חַ֖יִל ḥˌayil חַיִל power אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּֽו׃ ʔittˈô אֵת together with
17:10. et fortissimus quoque cuius cor est quasi leonis pavore solvetur scit enim omnis populus Israhel fortem esse patrem tuum et robustos omnes qui cum eo suntAnd the most valiant man whose heart is as the heart of a lion, shall melt for fear: for all the people of Israel know thy father to be a valiant man, and that all who are with him are valiant.
10. And even he that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men.
17:10. And even the very strong, whose heart is like the heart of a lion, will be weakened out of fear. For all the people of Israel know your father to be a valiant man, and that all who are with him are robust.
17:10. And he also [that is] valiant, whose heart [is] as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father [is] a mighty man, and [they] which [be] with him [are] valiant men.
And he also [that is] valiant, whose heart [is] as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father [is] a mighty man, and [they] which [be] with him [are] valiant men:

17:10 тогда и самый храбрый, у которого сердце, как сердце львиное, упадет духом; ибо всему Израилю известно, как храбр отец твой и мужественны те, которые с ним.
17:10
καί και and; even
γε γε in fact
αὐτὸς αυτος he; him
υἱὸς υιος son
δυνάμεως δυναμις power; ability
οὗ ος who; what
ο the
καρδία καρδια heart
καθὼς καθως just as / like
ο the
καρδία καρδια heart
τοῦ ο the
λέοντος λεων lion
τηκομένη τηκω melt
τακήσεται τηκω melt
ὅτι οτι since; that
οἶδεν οιδα aware
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
δυνατὸς δυνατος possible; able
ο the
πατήρ πατηρ father
σου σου of you; your
καὶ και and; even
υἱοὶ υιος son
δυνάμεως δυναμις power; ability
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
17:10
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
גַם־ ḡam- גַּם even
בֶּן־ ben- בֵּן son
חַ֗יִל ḥˈayil חַיִל power
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לִבֹּ֛ו libbˈô לֵב heart
כְּ kᵊ כְּ as
לֵ֥ב lˌēv לֵב heart
הָ הַ the
אַרְיֵ֖ה ʔaryˌē אַרְיֵה lion
הִמֵּ֣ס himmˈēs מסס melt
יִמָּ֑ס yimmˈās מסס melt
כִּֽי־ kˈî- כִּי that
יֹדֵ֤עַ yōḏˈēₐʕ ידע know
כָּל־ kol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּי־ kî- כִּי that
גִבֹּ֣ור ḡibbˈôr גִּבֹּור vigorous
אָבִ֔יךָ ʔāvˈîḵā אָב father
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
חַ֖יִל ḥˌayil חַיִל power
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּֽו׃ ʔittˈô אֵת together with
17:10. et fortissimus quoque cuius cor est quasi leonis pavore solvetur scit enim omnis populus Israhel fortem esse patrem tuum et robustos omnes qui cum eo sunt
And the most valiant man whose heart is as the heart of a lion, shall melt for fear: for all the people of Israel know thy father to be a valiant man, and that all who are with him are valiant.
17:10. And even the very strong, whose heart is like the heart of a lion, will be weakened out of fear. For all the people of Israel know your father to be a valiant man, and that all who are with him are robust.
17:10. And he also [that is] valiant, whose heart [is] as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father [is] a mighty man, and [they] which [be] with him [are] valiant men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: heart: Sa2 1:23, Sa2 23:20; Gen 49:9; Num 24:8, Num 24:9; Pro 28:1
utterly melt: Exo 15:15; Deu 1:28; Jos 2:9-11; Isa 13:7, Isa 19:1
thy father: Sa1 18:17; Heb 11:34
and they which: Sol 3:7
Carl Friedrich Keil and Franz Delitzsch

"And even if he (the hearer, 2Kings 17:9) be a brave man, who has a lion's heart (lion-like courage), he will be thrown into despair; for all Israel knows that thy father is a hero, and brave men (are those) who are with him."
John Gill
And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt,.... That is, whoever should hear of Absalom's forces, or a part of them, being routed, would be intimidated, though ever so courageous, or of such a lion-like temper and disposition; and even Ahithophel himself, notwithstanding all his boasted courage, his heart would fail, he would melt like water (h), Josh 7:5; should he meet with such a rebuff at first setting out. A lion is well known for its courage as well as strength, and has not only a fierce countenance, hence we read of lion-like men in their faces, 2Kings 23:20; but has a courageous heart, and from thence it is thought to have its name Labi, from "leb", which signifies the heart; so Hercules is represented by the poet as having a lion's heart (i), and others also; though Leo Africanus (k) relates of some lions in Africa that are so naturally fearful that they will flee at the cry of children, particularly at a place called Agla; hence it became a proverb with the inhabitants of Fez to call blustering cowards the lions of Agla; and he speaks of great numbers of lions elsewhere (l), who are easily driven away with a small stick by the most timorous persons; but for the most part lions are very bold and daring, as well as strong, to which the allusion is here. Some apply this to David himself, who was a valiant man, and whose heart was like that of a lion, and so read the last clause with an interrogation: "shall he utterly melt?" no, he will not; he is not to be made afraid so easily as Ahithophel has intimated:
for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men: this is so universally known that it cannot be denied.
(h) , Moschi Idyll 2. ver. 45. (i) Homer. Iliad. 5. ver 639. Iliad. 7. ver. 228. Odyss. 11. ver. 279. Vid. Hesiod. Theogoniam prope finem. (k) Descriptio Africae, l. 3. p. 400. (l) Ib. p. 474.
17:1117:11: Ես ա՛յսպէս տամ քեզ խրատ. ժողովելով ժողովեսցի ամենայն այր Իսրայէլի ՚ի Դանայ մինչեւ ցԲերսաբեէ իբրեւ զաւազ առ եզր ծովու բազմութեամբ. եւ քո՛ երեսք երթիցեն առաջի նոցա[3324]. [3324] Յօրինակին փոխանակ Ես այսպէս, դնի՝ Եւ այսպէս տամ քեզ խր՛՛։ Ոմանք. Երթիցեն ՚ի մէջ նոցա։
11 Ուստի ես քեզ այսպիսի խորհուրդ կը տամ. հաւաքի՛ր բոլոր իսրայէլացիներին՝ Դանից մինչեւ Բերսաբէէ, ծովեզրի աւազի չափ, եւ դու էլ անձամբ առաջնորդի՛ր նրանց:
11 Այս պատճառով ես քեզի խորհուրդ կու տամ որ բոլոր Իսրայէլ, Դանէն մինչեւ Բերսաբէէ, ծովեզերքը եղող աւազին պէս բազմութեամբ քու քովդ հաւաքուին։ Դուն ալ անձամբ անոնց հետ պատերազմի գնա։
Ես այսպէս տամ քեզ խրատ. ժողովելով ժողովեսցի ամենայն այր Իսրայելի ի Դանայ մինչեւ ցԲերսաբէէ իբրեւ զաւազ առ եզր ծովու բազմութեամբ, եւ քո երեսք երթիցեն ի մէջ նոցա:

17:11: Ես ա՛յսպէս տամ քեզ խրատ. ժողովելով ժողովեսցի ամենայն այր Իսրայէլի ՚ի Դանայ մինչեւ ցԲերսաբեէ իբրեւ զաւազ առ եզր ծովու բազմութեամբ. եւ քո՛ երեսք երթիցեն առաջի նոցա[3324].
[3324] Յօրինակին փոխանակ Ես այսպէս, դնի՝ Եւ այսպէս տամ քեզ խր՛՛։ Ոմանք. Երթիցեն ՚ի մէջ նոցա։
11 Ուստի ես քեզ այսպիսի խորհուրդ կը տամ. հաւաքի՛ր բոլոր իսրայէլացիներին՝ Դանից մինչեւ Բերսաբէէ, ծովեզրի աւազի չափ, եւ դու էլ անձամբ առաջնորդի՛ր նրանց:
11 Այս պատճառով ես քեզի խորհուրդ կու տամ որ բոլոր Իսրայէլ, Դանէն մինչեւ Բերսաբէէ, ծովեզերքը եղող աւազին պէս բազմութեամբ քու քովդ հաւաքուին։ Դուն ալ անձամբ անոնց հետ պատերազմի գնա։
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:11 Посему я советую: пусть соберется к тебе весь Израиль, от Дана до Вирсавии, во множестве, как песок при море, и ты сам пойдешь посреди его;
17:11 ὅτι οτι since; that οὕτως ουτως so; this way συμβουλεύων συμβουλευω advise; intend ἐγὼ εγω I συνεβούλευσα συμβουλευω advise; intend καὶ και and; even συναγόμενος συναγω gather συναχθήσεται συναγω gather ἐπὶ επι in; on σὲ σε.1 you πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away Δαν δαν and; even ἕως εως till; until Βηρσαβεε βηρσαβεε as; how ἡ ο the ἄμμος αμμος sand ἡ ο the ἐπὶ επι in; on τῆς ο the θαλάσσης θαλασσα sea εἰς εις into; for πλῆθος πληθος multitude; quantity καὶ και and; even τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your πορευόμενον πορευομαι travel; go ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him
17:11 כִּ֣י kˈî כִּי that יָעַ֗צְתִּי yāʕˈaṣtî יעץ advise הֵ֠אָסֹף hēʔāsˌōf אסף gather יֵאָסֵ֨ף yēʔāsˌēf אסף gather עָלֶ֤יךָ ʕālˈeʸḵā עַל upon כָל־ ḵol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from דָּן֙ ddˌān דָּן Dan וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּאֵ֣ר bᵊʔˈēr בְּאֵר well שֶׁ֔בַע šˈevaʕ שֶׁבַע Sheba כַּ ka כְּ as † הַ the חֹ֥ול ḥˌôl חֹול sand אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the יָּ֖ם yyˌom יָם sea לָ lā לְ to רֹ֑ב rˈōv רֹב multitude וּ û וְ and פָנֶ֥יךָ fānˌeʸḵā פָּנֶה face הֹלְכִ֖ים hōlᵊḵˌîm הלך walk בַּ ba בְּ in † הַ the קְרָֽב׃ qᵊrˈāv קְרָב fight
17:11. sed hoc mihi videtur rectum esse consilium congregetur ad te universus Israhel a Dan usque Bersabee quasi harena maris innumerabilis et tu eris in medio eorumBut this seemeth to me to be good counsel: Let all Israel be gathered to thee, from Dan to Bersabee, as the sand of the sea which cannot be numbered: and thou shalt be in the midst of them.
11. But I counsel that all Israel be gathered together unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person.
17:11. But this seems to me to be the right counsel: Let all of Israel be gathered to you, from Dan to Beersheba, like the sand of the sea which is innumerable. And you will be in their midst.
17:11. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that [is] by the sea for multitude; and that thou go to battle in thine own person.
Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer- sheba, as the sand that [is] by the sea for multitude; and that thou go to battle in thine own person:

17:11 Посему я советую: пусть соберется к тебе весь Израиль, от Дана до Вирсавии, во множестве, как песок при море, и ты сам пойдешь посреди его;
17:11
ὅτι οτι since; that
οὕτως ουτως so; this way
συμβουλεύων συμβουλευω advise; intend
ἐγὼ εγω I
συνεβούλευσα συμβουλευω advise; intend
καὶ και and; even
συναγόμενος συναγω gather
συναχθήσεται συναγω gather
ἐπὶ επι in; on
σὲ σε.1 you
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
Δαν δαν and; even
ἕως εως till; until
Βηρσαβεε βηρσαβεε as; how
ο the
ἄμμος αμμος sand
ο the
ἐπὶ επι in; on
τῆς ο the
θαλάσσης θαλασσα sea
εἰς εις into; for
πλῆθος πληθος multitude; quantity
καὶ και and; even
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
πορευόμενον πορευομαι travel; go
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
17:11
כִּ֣י kˈî כִּי that
יָעַ֗צְתִּי yāʕˈaṣtî יעץ advise
הֵ֠אָסֹף hēʔāsˌōf אסף gather
יֵאָסֵ֨ף yēʔāsˌēf אסף gather
עָלֶ֤יךָ ʕālˈeʸḵā עַל upon
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
דָּן֙ ddˌān דָּן Dan
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
שֶׁ֔בַע šˈevaʕ שֶׁבַע Sheba
כַּ ka כְּ as
הַ the
חֹ֥ול ḥˌôl חֹול sand
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
לָ לְ to
רֹ֑ב rˈōv רֹב multitude
וּ û וְ and
פָנֶ֥יךָ fānˌeʸḵā פָּנֶה face
הֹלְכִ֖ים hōlᵊḵˌîm הלך walk
בַּ ba בְּ in
הַ the
קְרָֽב׃ qᵊrˈāv קְרָב fight
17:11. sed hoc mihi videtur rectum esse consilium congregetur ad te universus Israhel a Dan usque Bersabee quasi harena maris innumerabilis et tu eris in medio eorum
But this seemeth to me to be good counsel: Let all Israel be gathered to thee, from Dan to Bersabee, as the sand of the sea which cannot be numbered: and thou shalt be in the midst of them.
17:11. But this seems to me to be the right counsel: Let all of Israel be gathered to you, from Dan to Beersheba, like the sand of the sea which is innumerable. And you will be in their midst.
17:11. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that [is] by the sea for multitude; and that thou go to battle in thine own person.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: all Israel: Sa2 24:2; Jdg 20:1
as the sand: Gen 13:16, Gen 22:17; Jos 11:4; Kg1 4:20, Kg1 20:10
thou go: Heb. they face, or presence
go: etc
in thine: Sa2 12:28; Psa 7:15, Psa 7:16, Psa 9:16
Carl Friedrich Keil and Franz Delitzsch

"Yea (כּי, profecto), I advise: let all Israel be gathered round thee from Dan to Beersheba (see at Judg 20:1), numerous as the sand by the sea; and thou thyself go into the war." פניך, thy person, i.e., thou thyself be marching. The plural הלכים is used because of פניך. For בּ הלך, to enter into anything, see 3Kings 19:4; Is 45:16; Is 46:2. קרב, war, the early translators have confounded with קרב.
John Gill
Therefore I counsel,.... My advice is as follows:
that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude: not all the inhabitants of the land, but such as are fit to bear arms, or that were soldiers, employed in military affairs, in keeping garrisons, guarding the coasts, &c. even the militia of the nation, from the extreme boundary of it on the north to the extreme boundary of it on the south; in such a direction lay Dan and Beersheba. This is opposed to the counsel of Ahithophel, which was only to select twelve thousand men, and send them against David at once; and this is designed chiefly to gain time, since such a collection could not be made soon, and so David would have more time to get farther off, and to prepare the better for his defence; and this advice might be the more agreeable to Absalom, as it promised a greater certainty of success through numbers, and might feed the vanity and ambition of that prince to have such a large army under him, as well as suggested that all Israel were on his side, and at his command, and might easily be gathered to him:
and that thou go to battle in thine own person; this was another part of his advice opposed to the counsel of Ahithophel, who proposed to have the command of the twelve thousand men himself, and to leave Absalom at Jerusalem; now Hushai suggests that it would be more to his interest and his honour to take command of the army himself, and go in person into the field of battle; since this would serve to animate his soldiers, when they saw their prince at the head of them, and he would have the glory of the victory, which he might insinuate hereby Ahithophel sought to deprive him of: it is in the Hebrew text, that "thy face" or "faces go to battle" (m), where he might be seen in person, and have the oversight and direction of things himself; the Targum is,"and thou shalt go at the head of us all;''and this advice Hushai was directed to give, and which was taken, that Absalom might fall in battle.
(m) "facies tuae euntes", Montanus, "facies tua vadat", Pagninus.
John Wesley
I counsel - His pretence was, that they might make sure, though slow work: his design was to gain David time, that he might increase his army, and make better provision for the battle; and that the present heat of the people might be cooled, and they might bethink themselves of their duty, and return to their allegiance. Thou - For thy presence will put life and courage into thy soldiers, who will be ambitious to shew their skill and courage in defending thy person, when they know that all their actions are observed by him who hath the distribution of rewards and punishments in his hands. Besides, the glory of the victory will be wholly thine, which now Ahithophel seeks to get to himself.
17:1217:12: եւ հասցո՛ւք ՚ի վերայ նորա ՚ի միում ՚ի տեղեաց ուր եւ գտանիցեմք զնա անդ. եւ պատեսցո՛ւք զնովաւ՝ որպէս իջանիցէ ցօղ ՚ի վերայ երկրի. եւ ո՛չ ապրեցուսցուք զնորա եւ ո՛չ զոք[3325]։ [3325] Յօրինակին. ՚Ի միում ՚ի տեղւեաց ուր եւ։ Ոմանք. Զնորա եւ զարանց նորա եւ ո՛չ զմի ոք։
12 Այն ժամանակ նրա վրայ կը հասնենք այն տեղերից մէկում, ուր նրան կը գտնենք. կը շրջապատենք նրան, ինչպէս ցօղն է իջնում երկրի վրայ, եւ նրա մարդկանցից ոչ ոքի կենդանի չենք թողնի:
12 Այսպէս անոր վրայ երթանք, անիկա ո՛ւր տեղ որ գտնուի, անոր վրայ հասնինք, ինչպէս ցօղը գետնի վրայ կ’իջնէ եւ անկէ ու անոր հետ եղող բոլոր մարդոցմէն մէ՛կը ողջ չթողունք։
Եւ հասցուք ի վերայ նորա ի միում ի տեղեաց ուր եւ գտանիցեմք զնա անդ. եւ պատեսցուք զնովաւ, որպէս իջանիցէ ցօղ ի վերայ երկրի, եւ ոչ ապրեցուսցուք [225]զնորա եւ ոչ զոք:

17:12: եւ հասցո՛ւք ՚ի վերայ նորա ՚ի միում ՚ի տեղեաց ուր եւ գտանիցեմք զնա անդ. եւ պատեսցո՛ւք զնովաւ՝ որպէս իջանիցէ ցօղ ՚ի վերայ երկրի. եւ ո՛չ ապրեցուսցուք զնորա եւ ո՛չ զոք[3325]։
[3325] Յօրինակին. ՚Ի միում ՚ի տեղւեաց ուր եւ։ Ոմանք. Զնորա եւ զարանց նորա եւ ո՛չ զմի ոք։
12 Այն ժամանակ նրա վրայ կը հասնենք այն տեղերից մէկում, ուր նրան կը գտնենք. կը շրջապատենք նրան, ինչպէս ցօղն է իջնում երկրի վրայ, եւ նրա մարդկանցից ոչ ոքի կենդանի չենք թողնի:
12 Այսպէս անոր վրայ երթանք, անիկա ո՛ւր տեղ որ գտնուի, անոր վրայ հասնինք, ինչպէս ցօղը գետնի վրայ կ’իջնէ եւ անկէ ու անոր հետ եղող բոլոր մարդոցմէն մէ՛կը ողջ չթողունք։
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:12 и тогда мы пойдем против него, в каком бы месте он ни находился, и нападем на него, как падает роса на землю; и не останется у него ни одного человека из всех, которые с ним;
17:12 καὶ και and; even ἥξομεν ηκω here πρὸς προς to; toward αὐτὸν αυτος he; him εἰς εις into; for ἕνα εις.1 one; unit τῶν ο the τόπων τοπος place; locality οὗ ος who; what ἐὰν εαν and if; unless εὕρωμεν ευρισκω find αὐτὸν αυτος he; him ἐκεῖ εκει there καὶ και and; even παρεμβαλοῦμεν παρεμβαλλω insert against; interpose ἐπ᾿ επι in; on αὐτόν αυτος he; him ὡς ως.1 as; how πίπτει πιπτω fall ἡ ο the δρόσος δροσος in; on τὴν ο the γῆν γη earth; land καὶ και and; even οὐχ ου not ὑπολειψόμεθα υπολειπω leave below / behind ἐν εν in αὐτῷ αυτος he; him καὶ και and; even τοῖς ο the ἀνδράσιν ανηρ man; husband τοῖς ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καί και and; even γε γε in fact ἕνα εις.1 one; unit
17:12 וּ û וְ and בָ֣אנוּ vˈānû בוא come אֵלָ֗יו ʔēlˈāʸw אֶל to בְּב *bᵊ בְּ in אַחַ֤דאחת *ʔaḥˈaḏ אֶחָד one הַ ha הַ the מְּקֹומֹת֙ mmᵊqômˌōṯ מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִמְצָ֣א nimṣˈā מצא find שָׁ֔ם šˈām שָׁם there וְ wᵊ וְ and נַ֣חְנוּ nˈaḥnû נוח settle עָלָ֔יו ʕālˈāʸw עַל upon כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יִפֹּ֥ל yippˌōl נפל fall הַ ha הַ the טַּ֖ל ṭṭˌal טַל dew עַל־ ʕal- עַל upon הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נֹ֥ותַר nˌôṯar יתר remain בֹּ֛ו bˈô בְּ in וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֖ו ʔittˌô אֵת together with גַּם־ gam- גַּם even אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
17:12. et inruemus super eum in quocumque loco fuerit inventus et operiemus eum sicut cadere solet ros super terram et non relinquemus de viris qui cum eo sunt ne unum quidemAnd we shall come upon him in what place soever he shall be found: and we shall cover him, as the dew falleth upon the ground, and we shall not leave of the men that are with him, not so much as one.
12. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him we will not leave so much as one.
17:12. And we shall rush against him in whatever place he will have been found. And we shall cover him, as the dew usually falls upon the ground. And we shall not leave behind even one of the men who are with him.
17:12. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that [are] with him there shall not be left so much as one.
So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that [are] with him there shall not be left so much as one:

17:12 и тогда мы пойдем против него, в каком бы месте он ни находился, и нападем на него, как падает роса на землю; и не останется у него ни одного человека из всех, которые с ним;
17:12
καὶ και and; even
ἥξομεν ηκω here
πρὸς προς to; toward
αὐτὸν αυτος he; him
εἰς εις into; for
ἕνα εις.1 one; unit
τῶν ο the
τόπων τοπος place; locality
οὗ ος who; what
ἐὰν εαν and if; unless
εὕρωμεν ευρισκω find
αὐτὸν αυτος he; him
ἐκεῖ εκει there
καὶ και and; even
παρεμβαλοῦμεν παρεμβαλλω insert against; interpose
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
ὡς ως.1 as; how
πίπτει πιπτω fall
ο the
δρόσος δροσος in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
οὐχ ου not
ὑπολειψόμεθα υπολειπω leave below / behind
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
τοῖς ο the
ἀνδράσιν ανηρ man; husband
τοῖς ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καί και and; even
γε γε in fact
ἕνα εις.1 one; unit
17:12
וּ û וְ and
בָ֣אנוּ vˈānû בוא come
אֵלָ֗יו ʔēlˈāʸw אֶל to
בְּב
*bᵊ בְּ in
אַחַ֤דאחת
*ʔaḥˈaḏ אֶחָד one
הַ ha הַ the
מְּקֹומֹת֙ mmᵊqômˌōṯ מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִמְצָ֣א nimṣˈā מצא find
שָׁ֔ם šˈām שָׁם there
וְ wᵊ וְ and
נַ֣חְנוּ nˈaḥnû נוח settle
עָלָ֔יו ʕālˈāʸw עַל upon
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יִפֹּ֥ל yippˌōl נפל fall
הַ ha הַ the
טַּ֖ל ṭṭˌal טַל dew
עַל־ ʕal- עַל upon
הָ הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נֹ֥ותַר nˌôṯar יתר remain
בֹּ֛ו bˈô בְּ in
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֖ו ʔittˌô אֵת together with
גַּם־ gam- גַּם even
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
17:12. et inruemus super eum in quocumque loco fuerit inventus et operiemus eum sicut cadere solet ros super terram et non relinquemus de viris qui cum eo sunt ne unum quidem
And we shall come upon him in what place soever he shall be found: and we shall cover him, as the dew falleth upon the ground, and we shall not leave of the men that are with him, not so much as one.
17:12. And we shall rush against him in whatever place he will have been found. And we shall cover him, as the dew usually falls upon the ground. And we shall not leave behind even one of the men who are with him.
17:12. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that [are] with him there shall not be left so much as one.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:12: As the dew - Like the drops of dew, in the vast number of our host, and in our irresistible and unavoidable descent upon our enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: in some place: Sa1 23:23
we will light: This is a very beautiful and expressive figure. The dew in Palestine, and other warm climates, falls fast, sudden, and heavy; and it falls upon every spot of earth, so that not a blade of grass escapes it. It is therefore no inapt emblem of a numerous and active army; and it was, perhaps, for this reason that the Romans called their light armed forces rorarii. Kg1 20:10; Kg2 18:23, Kg2 19:24; Isa 10:13, Isa 10:14; Oba 1:3
Carl Friedrich Keil and Franz Delitzsch

"And come we to him (if we come upon him) in one of the places where he is found, we let ourselves down upon him, as the dew falls upon the earth; and of him and all the men with him there will not be one left." נחנוּ might be a contraction of אנחנוּ, as in Gen 42:11; Ex 16:7-8, etc.: "so we upon him," equivalent to "so shall we come upon him." But if this were the meaning, we should expect עליו והינוּ. It is more correct, therefore, to take נחנוּ ekat ot as the first pers. perf. of נוּח, as the early translators have done: so do we let ourselves down upon him. (For נוּח as applied to an army encamping, see Is 7:2, Is 7:19; and as denoting the swarming of flies and grasshoppers, Is 7:19 and Ex 10:14.) In Ahithophel's opinion, it would be possible with a very small army to crush David and his little band, however brave his followers might be, and in fact to annihilate them altogether.
John Gill
So shall we come upon him in some place where he shall be found,.... For such a numerous army, which would be spread abroad, could not well fail of finding him out, let him be in what lurking place he would; whereas he might lie concealed, and escape so small a number as twelve thousand men:
and we will light upon him as the dew falleth upon the ground; whose drops are innumerable, and cover all the ground where they fall; and the phrase not only expresses their numbers, but the irresistible force they should come with, and the manner, secretly, unawares, opportunely; the Romans had a sort of soldiers, called from the dew "rorarii", who carried light armour, and fought first in the battle, from whence they had their name, because dew falls before it rains (n):
and of him, and of all the men that are with him, there shall not be left so much as one; so that for the future Absalom would sit easy upon the throne, there being none left to molest him.
(n) Valtrinus de Milit. Roman. l. 3. c. 3.
John Wesley
As dew - That is, plenteously, suddenly, irresistibly, and on all sides; for so the dew falls.
Robert Jamieson, A. R. Fausset and David Brown
we will light upon him as the dew falleth on the ground--No image could have symbolized the sudden onset of an enemy so graphically to an Oriental mind as the silent, irresistible, and rapid descent of this natural moisture on every field and blade of grass.
17:1317:13: Ապա թէ ՚ի քաղաք մտանիցէ՝ առցէ ամենայն Իսրայէլ քաղաքին այնմիկ պարա՛նս, եւ քարշեսցուք զնոսա մինչեւ ցհեղեղատս. զի մի՛ մնասցէ անդ եւ մի՛ մի քար։
13 Իսկ եթէ նա քաղաք մտնի, այն ժամանակ ամբողջ Իսրայէլն այդ քաղաքը պարաններ տանելով՝ նրա մարդկանց քարշ կը տայ մինչեւ հեղեղատը, այնպէս որ այնտեղ մի քար էլ չի մնայ»:
13 Եթէ քաղաքի մը մէջ գոցուի, բոլոր Իսրայէլ չուաններ թող առնէ այն քաղաքը ու զանիկա մինչեւ հեղեղատը քաշենք, այնպէս որ հոն պզտիկ քար մը անգամ չմնայ»։
Ապա թէ ի քաղաք մտանիցէ, առցէ ամենայն Իսրայէլ քաղաքին այնմիկ պարանս, եւ քարշեսցուք [226]զնոսա մինչեւ ցհեղեղատն. զի մի՛ մնասցէ անդ եւ մի՛ մի քար:

17:13: Ապա թէ ՚ի քաղաք մտանիցէ՝ առցէ ամենայն Իսրայէլ քաղաքին այնմիկ պարա՛նս, եւ քարշեսցուք զնոսա մինչեւ ցհեղեղատս. զի մի՛ մնասցէ անդ եւ մի՛ մի քար։
13 Իսկ եթէ նա քաղաք մտնի, այն ժամանակ ամբողջ Իսրայէլն այդ քաղաքը պարաններ տանելով՝ նրա մարդկանց քարշ կը տայ մինչեւ հեղեղատը, այնպէս որ այնտեղ մի քար էլ չի մնայ»:
13 Եթէ քաղաքի մը մէջ գոցուի, բոլոր Իսրայէլ չուաններ թող առնէ այն քաղաքը ու զանիկա մինչեւ հեղեղատը քաշենք, այնպէս որ հոն պզտիկ քար մը անգամ չմնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:13 а если он войдет в какой-либо город, то весь Израиль принесет к тому городу веревки, и мы стащим его в реку, так что не останется ни одного камешка.
17:13 καὶ και and; even ἐὰν εαν and if; unless εἰς εις into; for πόλιν πολις city συναχθῇ συναγω gather καὶ και and; even λήμψεται λαμβανω take; get πᾶς πας all; every Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward τὴν ο the πόλιν πολις city ἐκείνην εκεινος that σχοινία σχοινιον cord καὶ και and; even συροῦμεν συρω drag αὐτὴν αυτος he; him ἕως εως till; until εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους that way; how μὴ μη not καταλειφθῇ καταλειπω leave behind; remain ἐκεῖ εκει there μηδὲ μηδε while not; nor λίθος λιθος stone
17:13 וְ wᵊ וְ and אִם־ ʔim- אִם if אֶל־ ʔel- אֶל to עִיר֙ ʕîr עִיר town יֵֽאָסֵ֔ף yˈēʔāsˈēf אסף gather וְ wᵊ וְ and הִשִּׂ֧יאוּ hiśśˈîʔû נשׂא lift כָֽל־ ḵˈol- כֹּל whole יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the הִ֖יא hˌî הִיא she חֲבָלִ֑ים ḥᵃvālˈîm חֶבֶל cord וְ wᵊ וְ and סָחַ֤בְנוּ sāḥˈavnû סחב drag אֹתֹו֙ ʔōṯˌô אֵת [object marker] עַד־ ʕaḏ- עַד unto הַ ha הַ the נַּ֔חַל nnˈaḥal נַחַל wadi עַ֛ד ʕˈaḏ עַד unto אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] לֹא־ lō- לֹא not נִמְצָ֥א nimṣˌā מצא find שָׁ֖ם šˌām שָׁם there גַּם־ gam- גַּם even צְרֹֽור׃ פ ṣᵊrˈôr . f צְרֹור pebble
17:13. quod si urbem aliquam fuerit ingressus circumdabit omnis Israhel civitati illi funes et trahemus eam in torrentem ut non repperiatur nec calculus quidem ex eaAnd if he shall enter into any city, all Israel shall cast ropes round about that city, and we will draw it into the river, so that there shall not be found so much as one small stone thereof.
13. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.
17:13. And if he will enter into any city, all of Israel shall encircle that city with ropes. And we will pull it into the torrent, so that there may not be found even one small stone from it.”
17:13. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.
Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there:

17:13 а если он войдет в какой-либо город, то весь Израиль принесет к тому городу веревки, и мы стащим его в реку, так что не останется ни одного камешка.
17:13
καὶ και and; even
ἐὰν εαν and if; unless
εἰς εις into; for
πόλιν πολις city
συναχθῇ συναγω gather
καὶ και and; even
λήμψεται λαμβανω take; get
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
τὴν ο the
πόλιν πολις city
ἐκείνην εκεινος that
σχοινία σχοινιον cord
καὶ και and; even
συροῦμεν συρω drag
αὐτὴν αυτος he; him
ἕως εως till; until
εἰς εις into; for
τὸν ο the
χειμάρρουν χειμαρρους that way; how
μὴ μη not
καταλειφθῇ καταλειπω leave behind; remain
ἐκεῖ εκει there
μηδὲ μηδε while not; nor
λίθος λιθος stone
17:13
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֶל־ ʔel- אֶל to
עִיר֙ ʕîr עִיר town
יֵֽאָסֵ֔ף yˈēʔāsˈēf אסף gather
וְ wᵊ וְ and
הִשִּׂ֧יאוּ hiśśˈîʔû נשׂא lift
כָֽל־ ḵˈol- כֹּל whole
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
הִ֖יא hˌî הִיא she
חֲבָלִ֑ים ḥᵃvālˈîm חֶבֶל cord
וְ wᵊ וְ and
סָחַ֤בְנוּ sāḥˈavnû סחב drag
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
נַּ֔חַל nnˈaḥal נַחַל wadi
עַ֛ד ʕˈaḏ עַד unto
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
לֹא־ lō- לֹא not
נִמְצָ֥א nimṣˌā מצא find
שָׁ֖ם šˌām שָׁם there
גַּם־ gam- גַּם even
צְרֹֽור׃ פ ṣᵊrˈôr . f צְרֹור pebble
17:13. quod si urbem aliquam fuerit ingressus circumdabit omnis Israhel civitati illi funes et trahemus eam in torrentem ut non repperiatur nec calculus quidem ex ea
And if he shall enter into any city, all Israel shall cast ropes round about that city, and we will draw it into the river, so that there shall not be found so much as one small stone thereof.
17:13. And if he will enter into any city, all of Israel shall encircle that city with ropes. And we will pull it into the torrent, so that there may not be found even one small stone from it.”
17:13. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:13: Shall all Israel bring ropes to that city - The original word חבלים chabalim, which signifies ropes, and from which we have our word cable, may have some peculiarity of meaning here; for it is not likely that any city could be pulled down with ropes. The Chaldee, which should be best judge in this case, translates the original word by משרין mashreyan, towers: this gives an easy sense.
2 Kings (2 Samuel) 17:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: bring ropes: In the same manner the king of Maturan, in Java, proposed pulling down a tower which the Dutch had built, by making his people and elephants pull at a number of chains, and ropes of cocoa-nut bark, thrown around it.
one small: Mat 24:2
Carl Friedrich Keil and Franz Delitzsch

"And if he draw back into a city, all Israel lays ropes to that city, and we drag it to the brook, till there is not even a little stone found there." עד־הנּחל: inasmuch as fortified cities were generally built upon mountains. צרור signifies a little stone, according to the ancient versions. Hushai speaks in hyperboles of the irresistible power which the whole nation would put forth when summoned together for battle, in order to make his advice appear the more plausible.
John Gill
Moreover, if he be gotten into a city,.... A strong fortified place, thinking to secure himself there, where he might hold out against those that were risen against him; the former part of the account supposes him in the field, where he would soon be detected, if hidden in a pit or any other place, or if he appeared openly would quickly be overthrown by the numerous forces of Absalom; and here it suggests, should he betake himself to a city for shelter:
then shall all Israel bring ropes to that city; scaling ropes, and thereby get upon and over the walls of it, and take it by storm; or engines worked with ropes, used for the demolishing of cities; so Tacitus speaks of "vincula tormentorum", the bands or ropes of engines, as Grotius observes; the Targum renders it by "armies", thus,"all Israel shall be gathered against the city, and surround it with armies,''besiege it in form, and so surround it that David could not possibly make his escape out of it, nor could it hold out long against such numerous forces; or this is an hyperbolical expression, as Kimchi calls it, signifying that their numbers would be so many, that they could soon and easily demolish it:
and we will draw it into the river; by the side of which it was built, or the ditch or trench around it, or the valley near it, that being built on an hill; and by this boasting, bragging, hyperbolical expression, he signifies that they should be able easily and utterly to destroy its walls, buildings, and towers, as if a number of men were to fasten a rope about anything, and by their main strength, and through their numbers, draw it down whither they pleased:
until there be not one small stone found there; and this being the case, David and his men must inevitably fall into their hands, and none escape.
John Wesley
Bring ropes - It is an hyperbolical expression, suited to the vain - glorious temper of this insolent young man: implying, that they would do so if they could not destroy him another way: or, that they should be enough to do so, if there were occasion. River - Adjoining to the city; it being usual to build cities near some river, both for defence, and for other accommodations.
Robert Jamieson, A. R. Fausset and David Brown
all Israel shall bring ropes to that city--In besieging a town, hooks or cranes were often thrown upon the walls or turrets, by which, with ropes attached to them, the besiegers, uniting all their force, pulled down the fortifications in a mass of ruins.
17:1417:14: Եւ ասէ Աբեսողոմ եւ ամենայն այր Իսրայէլի. Քա՛ջ է խորհուրդդ Քուսեայ Արաքացւոյ՝ քան զխորհուրդ Աքիտոփելայ։ Եւ Տէր ետ հրաման ցրել զքաջ խորհուրդն Աքիտոփելայ. զի ածցէ Տէր ՚ի վերայ Աբեսողոմայ զամենայն չարիսն։
14 Աբեսաղոմն ու բոլոր իսրայէլացիներն ասացին. «Արաքացի Քուսիի խորհուրդն աւելի լաւ է, քան Աքիտոփէլի խորհուրդը»: Տէրը վճիռ էր տուել, որ Աքիտոփէլի լաւ խորհուրդը չկատարուի, որպէսզի Տէրը Աբեսաղոմի գլխին թափի բոլոր չարիքները:
14 Աբիսողոմ ու բոլոր Իսրայէլի մարդիկը ըսին. «Արաքացի Քուսիին խորհուրդը Աքիտոփէլին խորհուրդէն աղէկ է»։ Քանզի Տէրը Աքիտոփէլին աղէկ խորհուրդը ցրուելու հրաման տուեր էր, որպէս զի Տէրը Աբիսողոմին վրայ չարիք հասցնէ։
Եւ ասէ Աբիսողոմ եւ ամենայն այր Իսրայելի. Քաջ է խորհուրդդ Քուսեայ Արաքացւոյ քան զխորհուրդ Աքիտոփելայ: Եւ Տէր ետ հրաման ցրել զքաջ խորհուրդն Աքիտոփելայ, զի ածցէ Տէր ի վերայ Աբիսողոմայ զամենայն չարիսն:

17:14: Եւ ասէ Աբեսողոմ եւ ամենայն այր Իսրայէլի. Քա՛ջ է խորհուրդդ Քուսեայ Արաքացւոյ՝ քան զխորհուրդ Աքիտոփելայ։ Եւ Տէր ետ հրաման ցրել զքաջ խորհուրդն Աքիտոփելայ. զի ածցէ Տէր ՚ի վերայ Աբեսողոմայ զամենայն չարիսն։
14 Աբեսաղոմն ու բոլոր իսրայէլացիներն ասացին. «Արաքացի Քուսիի խորհուրդն աւելի լաւ է, քան Աքիտոփէլի խորհուրդը»: Տէրը վճիռ էր տուել, որ Աքիտոփէլի լաւ խորհուրդը չկատարուի, որպէսզի Տէրը Աբեսաղոմի գլխին թափի բոլոր չարիքները:
14 Աբիսողոմ ու բոլոր Իսրայէլի մարդիկը ըսին. «Արաքացի Քուսիին խորհուրդը Աքիտոփէլին խորհուրդէն աղէկ է»։ Քանզի Տէրը Աքիտոփէլին աղէկ խորհուրդը ցրուելու հրաման տուեր էր, որպէս զի Տէրը Աբիսողոմին վրայ չարիք հասցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:14 И сказал Авессалом и весь Израиль: совет Хусия Архитянина лучше совета Ахитофелова. Так Господь судил разрушить лучший совет Ахитофела, чтобы навести Господу бедствие на Авессалома.
17:14 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel ἀγαθὴ αγαθος good ἡ ο the βουλὴ βουλη intent Χουσι χουσι the Αραχι αραχι over; for τὴν ο the βουλὴν βουλη intent Αχιτοφελ αχιτοφελ and; even κύριος κυριος lord; master ἐνετείλατο εντελλομαι direct; enjoin διασκεδάσαι διασκεδαζω the βουλὴν βουλη intent Αχιτοφελ αχιτοφελ the ἀγαθήν αγαθος good ὅπως οπως that way; how ἂν αν perhaps; ever ἐπαγάγῃ επαγω instigate; bring on κύριος κυριος lord; master ἐπὶ επι in; on Αβεσσαλωμ αβεσσαλωμ the κακὰ κακος bad; ugly πάντα πας all; every
17:14 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel טֹובָ֗ה ṭôvˈā טֹוב good עֲצַת֙ ʕᵃṣˌaṯ עֵצָה counsel חוּשַׁ֣י ḥûšˈay חוּשַׁי Hushai הָ hā הַ the אַרְכִּ֔י ʔarkˈî אַרְכִּי Arkite מֵ mē מִן from עֲצַ֖ת ʕᵃṣˌaṯ עֵצָה counsel אֲחִיתֹ֑פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel וַ wa וְ and יהוָ֣ה [yhwˈāh] יְהוָה YHWH צִוָּ֗ה ṣiwwˈā צוה command לְ lᵊ לְ to הָפֵ֞ר hāfˈēr פרר break אֶת־ ʔeṯ- אֵת [object marker] עֲצַ֤ת ʕᵃṣˈaṯ עֵצָה counsel אֲחִיתֹ֨פֶל֙ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹוב good לְ lᵊ לְ to בַ va בְּ in עֲב֗וּר ʕᵃvˈûr עֲבוּר way הָבִ֧יא hāvˈî בוא come יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָעָֽה׃ ס rāʕˈā . s רָעָה evil
17:14. dixitque Absalom et omnis vir Israhel melius consilium Husai Arachitae consilio Ahitofel Domini autem nutu dissipatum est consilium Ahitofel utile ut induceret Dominus super Absalom malumAnd Absalom, and all the men of Israel said: The counsel of Chusai the Arachite is better than the counsel of Achitophel: and by the will of the Lord the profitable counsel of Achitophel was defeated, that the Lord might bring evil upon Absalom.
14. And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the LORD had ordained to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom.
17:14. And Absalom, with all the men of Israel, said: “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” So, by an act of the Lord, the useful counsel of Ahithophel was defeated, in order that the Lord might lead evil over Absalom.
17:14. And Absalom and all the men of Israel said, The counsel of Hushai the Archite [is] better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom.
And Absalom and all the men of Israel said, The counsel of Hushai the Archite [is] better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom:

17:14 И сказал Авессалом и весь Израиль: совет Хусия Архитянина лучше совета Ахитофелова. Так Господь судил разрушить лучший совет Ахитофела, чтобы навести Господу бедствие на Авессалома.
17:14
καὶ και and; even
εἶπεν επω say; speak
Αβεσσαλωμ αβεσσαλωμ and; even
πᾶς πας all; every
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ἀγαθὴ αγαθος good
ο the
βουλὴ βουλη intent
Χουσι χουσι the
Αραχι αραχι over; for
τὴν ο the
βουλὴν βουλη intent
Αχιτοφελ αχιτοφελ and; even
κύριος κυριος lord; master
ἐνετείλατο εντελλομαι direct; enjoin
διασκεδάσαι διασκεδαζω the
βουλὴν βουλη intent
Αχιτοφελ αχιτοφελ the
ἀγαθήν αγαθος good
ὅπως οπως that way; how
ἂν αν perhaps; ever
ἐπαγάγῃ επαγω instigate; bring on
κύριος κυριος lord; master
ἐπὶ επι in; on
Αβεσσαλωμ αβεσσαλωμ the
κακὰ κακος bad; ugly
πάντα πας all; every
17:14
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אִ֣ישׁ ʔˈîš אִישׁ man
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
טֹובָ֗ה ṭôvˈā טֹוב good
עֲצַת֙ ʕᵃṣˌaṯ עֵצָה counsel
חוּשַׁ֣י ḥûšˈay חוּשַׁי Hushai
הָ הַ the
אַרְכִּ֔י ʔarkˈî אַרְכִּי Arkite
מֵ מִן from
עֲצַ֖ת ʕᵃṣˌaṯ עֵצָה counsel
אֲחִיתֹ֑פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
וַ wa וְ and
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
צִוָּ֗ה ṣiwwˈā צוה command
לְ lᵊ לְ to
הָפֵ֞ר hāfˈēr פרר break
אֶת־ ʔeṯ- אֵת [object marker]
עֲצַ֤ת ʕᵃṣˈaṯ עֵצָה counsel
אֲחִיתֹ֨פֶל֙ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
הַ ha הַ the
טֹּובָ֔ה ṭṭôvˈā טֹוב good
לְ lᵊ לְ to
בַ va בְּ in
עֲב֗וּר ʕᵃvˈûr עֲבוּר way
הָבִ֧יא hāvˈî בוא come
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָעָֽה׃ ס rāʕˈā . s רָעָה evil
17:14. dixitque Absalom et omnis vir Israhel melius consilium Husai Arachitae consilio Ahitofel Domini autem nutu dissipatum est consilium Ahitofel utile ut induceret Dominus super Absalom malum
And Absalom, and all the men of Israel said: The counsel of Chusai the Arachite is better than the counsel of Achitophel: and by the will of the Lord the profitable counsel of Achitophel was defeated, that the Lord might bring evil upon Absalom.
17:14. And Absalom, with all the men of Israel, said: “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” So, by an act of the Lord, the useful counsel of Ahithophel was defeated, in order that the Lord might lead evil over Absalom.
17:14. And Absalom and all the men of Israel said, The counsel of Hushai the Archite [is] better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Так Господь судил разрушить лучший совет Ахитофела, чтобы навести (попустить) бедствие на Авессалома. Если бы Авессалом согласился с предложением Ахитофела, то беспорядочная толпа сторонников Давида, утомленная впечатлениями дня и поспешным бегством, несомненно понесла бы полное поражение со стороны свежих, правильно организованных войск Авессалома.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: the Lord: Sa2 15:31; Gen 32:28; Exo 9:16; Deu 2:30; Ch2 25:16, Ch2 25:20
appointed: Heb. commanded, Psa 33:9, Psa 33:10; Lam 3:37; Amo 9:3
to defeat: Sa2 15:34, Sa2 16:23; Job 5:12-14; Pro 19:21, Pro 21:30; Isa 8:10; Co1 1:19, Co1 1:20; Co1 3:19
good counsel: Luk 16:8
Carl Friedrich Keil and Franz Delitzsch

And he secured his end. Absalom and all Israel thought his advice better than that of Ahithophel; for it was intended to commend itself to Absalom and his supporters. "The counsel appeared safe; at the same time it was full of a certain kind of boasting, which pleased the younger men" (Clericus). All that Hushai had said about the bravery and heroism of David and his followers, was well founded. The deception lay in the assumption that all the people from Dan to Beersheba would crowd around Absalom as one man; whereas it might easily be foreseen, that after the first excitement of the revolution was over, and great calmness ensued, a large part of the nation and army would gather round David. But such a possibility as this never entered the minds of Absalom and his supporters. It was in this that the divine sentence referred to in 2Kings 17:14 was seen: "The Lord had commanded (appointed) it, to defeat the good counsel of Ahithophel, that he might bring the evil (intended) upon Absalom."
Geneva 1599
And Absalom and all the men of Israel said, The counsel of Hushai the Archite [is] better than the counsel of Ahithophel. For the LORD had appointed to defeat the (d) good counsel of Ahithophel, to the intent that the LORD might (e) bring evil upon Absalom.
(d) That counsel which seemed good at first to Absalom, (2Kings 17:4).
(e) For by the counsel of Hushai, he went to the battle, where he was destroyed.
John Gill
And Absalom and all the men of Israel said,.... That is, the elders, who before approved of the counsel of Ahithophel, 2Kings 17:4,
the counsel of Hushai the Archite is better than the counsel of Ahithophel; it appeared to them most plausible, and most likely to be attended with success:
for the Lord had appointed to defeat the good counsel of Ahithophel; for so it was to Absalom and his party the best and wisest that could be given them; but it was the Lord's will it should be defeated, and therefore the minds of Absalom and of the elders of Israel were blinded:
to the intent that the Lord might bring evil upon Absalom; his person and cause; that his cause might be ruined, and he himself slain in battle; see Prov 19:21.
John Wesley
Absalom and all, &c. - Be it observed, to the comfort of all that fear God, he turns all mans hearts as the rivers of water. He stands in the congregation of the mighty, has an over - ruling hand in all counsels, and a negative voice in all resolves, and laughs at mens projects against his children.
Robert Jamieson, A. R. Fausset and David Brown
The counsel of Hushai the Archite is better than the counsel of Ahithophel--The reasons specified being extremely plausible, and expressed in the strong hyperbolical language suited to dazzle an Oriental imagination, the council declared in favor of Hushai's advice; and their resolution was the immediate cause of the discomfiture of the rebellion, although the council itself was only a link in the chain of causation held by the controlling hand of the Lord.
17:1517:15: Եւ ասէ Քուսի Արաքացի ցՍադովկ եւ ցԱբիաթա՛ր քահանայս. Զա՛յս ինչ եւ զայս խրա՛տ ետ Աքիտոփէլ Աբեսողոմայ՝ եւ ծերոց Իսրայէլի, եւ զա՛յս ինչ եւ զայս՝ ե՛ս խորհեցայ։
15 Արաքացի Քուսին ասաց Սադոկ ու Աբիաթար քահանաներին. «Աքիտոփէլը այսպէս եւ այսպէս խորհուրդ տուեց Աբեսաղոմին ու Իսրայէլի ծերերին, իսկ ես այսպիսի խորհուրդ տուեցի:
15 Քուսին Սադովկ եւ Աբիաթար քահանաներուն ըսաւ. «Աքիտոփէլ Աբիսողոմին ու Իսրայէլի ծերերուն այս ինչ խորհուրդը տուաւ, ես ալ այս ինչ խորհուրդը տուի։
Եւ ասէ Քուսի Արաքացի ցՍադովկ եւ ցԱբիաթար քահանայս. Զայս ինչ եւ զայս խրատ ետ Աքիտոփէլ Աբիսողոմայ եւ ծերոց Իսրայելի, եւ զայս ինչ եւ զայս ես [227]խորհեցայ:

17:15: Եւ ասէ Քուսի Արաքացի ցՍադովկ եւ ցԱբիաթա՛ր քահանայս. Զա՛յս ինչ եւ զայս խրա՛տ ետ Աքիտոփէլ Աբեսողոմայ՝ եւ ծերոց Իսրայէլի, եւ զա՛յս ինչ եւ զայս՝ ե՛ս խորհեցայ։
15 Արաքացի Քուսին ասաց Սադոկ ու Աբիաթար քահանաներին. «Աքիտոփէլը այսպէս եւ այսպէս խորհուրդ տուեց Աբեսաղոմին ու Իսրայէլի ծերերին, իսկ ես այսպիսի խորհուրդ տուեցի:
15 Քուսին Սադովկ եւ Աբիաթար քահանաներուն ըսաւ. «Աքիտոփէլ Աբիսողոմին ու Իսրայէլի ծերերուն այս ինչ խորհուրդը տուաւ, ես ալ այս ինչ խորհուրդը տուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:1517:15 И сказал Хусий Садоку и Авиафару священникам: так и так советовал Ахитофел Авессалому и старейшинам Израилевым, а так и так посоветовал я.
17:15 καὶ και and; even εἶπεν επω say; speak Χουσι χουσι the τοῦ ο the Αραχι αραχι to; toward Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even Αβιαθαρ αβιαθαρ Abiathar; Aviathar τοὺς ο the ἱερεῖς ιερευς priest οὕτως ουτως so; this way καὶ και and; even οὕτως ουτως so; this way συνεβούλευσεν συμβουλευω advise; intend Αχιτοφελ αχιτοφελ the Αβεσσαλωμ αβεσσαλωμ and; even τοῖς ο the πρεσβυτέροις πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel καὶ και and; even οὕτως ουτως so; this way καὶ και and; even οὕτως ουτως so; this way συνεβούλευσα συμβουλευω advise; intend ἐγώ εγω I
17:15 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חוּשַׁ֗י ḥûšˈay חוּשַׁי Hushai אֶל־ ʔel- אֶל to צָדֹ֤וק ṣāḏˈôq צָדֹוק Zadok וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֶבְיָתָר֙ ʔevyāṯˌār אֶבְיָתָר Abiathar הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest כָּ kā כְּ as זֹ֣את zˈōṯ זֹאת this וְ wᵊ וְ and כָ ḵā כְּ as זֹ֗את zˈōṯ זֹאת this יָעַ֤ץ yāʕˈaṣ יעץ advise אֲחִיתֹ֨פֶל֙ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel אֶת־ ʔeṯ- אֵת [object marker] אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כָ ḵā כְּ as זֹ֥את zˌōṯ זֹאת this וְ wᵊ וְ and כָ ḵā כְּ as זֹ֖את zˌōṯ זֹאת this יָעַ֥צְתִּי yāʕˌaṣtî יעץ advise אָֽנִי׃ ʔˈānî אֲנִי i
17:15. et ait Husai Sadoc et Abiathar sacerdotibus hoc et hoc modo consilium dedit Ahitofel Absalom et senibus Israhel et ego tale et tale dedi consiliumAnd Chusai said to Sadoc and Abiathar the priests: Thus and thus did Achitophel counsel Absalom, and the ancients of Israel: and thus and thus did I counsel them.
15. Then said Hushai unto Zadok and to Abiathar the priests. Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
17:15. And Hushai said to the priests, Zadok and Abiathar: “Ahithophel gave counsel to Absalom and to the elders of Israel in this and that manner. And I gave counsel in such and such a manner.
17:15. Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled:

17:15 И сказал Хусий Садоку и Авиафару священникам: так и так советовал Ахитофел Авессалому и старейшинам Израилевым, а так и так посоветовал я.
17:15
καὶ και and; even
εἶπεν επω say; speak
Χουσι χουσι the
τοῦ ο the
Αραχι αραχι to; toward
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
τοὺς ο the
ἱερεῖς ιερευς priest
οὕτως ουτως so; this way
καὶ και and; even
οὕτως ουτως so; this way
συνεβούλευσεν συμβουλευω advise; intend
Αχιτοφελ αχιτοφελ the
Αβεσσαλωμ αβεσσαλωμ and; even
τοῖς ο the
πρεσβυτέροις πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὕτως ουτως so; this way
καὶ και and; even
οὕτως ουτως so; this way
συνεβούλευσα συμβουλευω advise; intend
ἐγώ εγω I
17:15
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
חוּשַׁ֗י ḥûšˈay חוּשַׁי Hushai
אֶל־ ʔel- אֶל to
צָדֹ֤וק ṣāḏˈôq צָדֹוק Zadok
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֶבְיָתָר֙ ʔevyāṯˌār אֶבְיָתָר Abiathar
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
כָּ כְּ as
זֹ֣את zˈōṯ זֹאת this
וְ wᵊ וְ and
כָ ḵā כְּ as
זֹ֗את zˈōṯ זֹאת this
יָעַ֤ץ yāʕˈaṣ יעץ advise
אֲחִיתֹ֨פֶל֙ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
אֶת־ ʔeṯ- אֵת [object marker]
אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כָ ḵā כְּ as
זֹ֥את zˌōṯ זֹאת this
וְ wᵊ וְ and
כָ ḵā כְּ as
זֹ֖את zˌōṯ זֹאת this
יָעַ֥צְתִּי yāʕˌaṣtî יעץ advise
אָֽנִי׃ ʔˈānî אֲנִי i
17:15. et ait Husai Sadoc et Abiathar sacerdotibus hoc et hoc modo consilium dedit Ahitofel Absalom et senibus Israhel et ego tale et tale dedi consilium
And Chusai said to Sadoc and Abiathar the priests: Thus and thus did Achitophel counsel Absalom, and the ancients of Israel: and thus and thus did I counsel them.
17:15. And Hushai said to the priests, Zadok and Abiathar: “Ahithophel gave counsel to Absalom and to the elders of Israel in this and that manner. And I gave counsel in such and such a manner.
17:15. Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Information Sent to David. B. C. 1023.

15 Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. 16 Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with him. 17 Now Jonathan and Ahimaaz stayed by En-rogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David. 18 Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court; whither they went down. 19 And the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known. 20 And when Absalom's servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem. 21 And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.
We must now leave David's enemies pleasing themselves with the thoughts of a sure victory by following Hushai's counsel, and sending a summons, no doubt, to all the tribes of Israel, to come to the general rendezvous at a place appointed, pursuant to that counsel; and we next find David's friends consulting how to get him notice of all this, that he might steer his course accordingly. Hushai tells the priests what had passed in council, v. 15. But, it should seem, he was not sure but that yet Ahithophel's counsel might be followed, and was therefore jealous lest, if he made not the best of his way, the king would be swallowed up, and all the people that were with him, v. 16. Perhaps, as he was called in to give advice (v. 5), so he was dismissed before they came to that resolve (v. 14) in favour of his advice, or he feared they might afterwards change their mind. However, it was good to provide against the worst, and therefore to hasten those valuable lives out of the reach of these destroyers. Such strict guards did Absalom set upon all the avenues to Jerusalem that they had much ado to get this necessary intelligence to David. 1. The young priests that were to be the messengers were forced to retire secretly out of the city, by En-rogel, which signifies, as some say, the fountain of a spy. Surely it went ill with Jerusalem when two such faithful priests as they were might not be seen to come into the city. 2. Instructions were sent to them by a poor simple young woman, who probably went to that well under pretence of fetching water, v. 17. If she carried the message by word of mouth, there was danger of her making some mistake or blunder in it; but Providence can make an ignorant girl a trusty messenger, and serve its wise counsels by the foolish things of the world. 3. Yet, by the vigilance of Absalom's spies, they were discovered, and information was brought to Absalom of their motions: A lad saw them and told him, v. 18. 4. They, being aware that they were discovered, sheltered themselves in a friend's house in Bahurim, where David had refreshed himself but just before, ch. xvi. 14. There they were happily hidden in a well, which now, in summer time, perhaps was dry, v. 18. The woman of the house very ingeniously covered the mouth of the well with a cloth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they would have searched it, v. 19. Thus far the woman did well; but we know not how to justify her further concealing them with a lie, v. 20. We must not do evil that good may come of it. However, hereby the messengers were protected, and the pursuers were defeated and returned to Absalom without their prey. It was well that Absalom did not hereupon fall upon their two fathers, Zadok and Abiathar, as Saul on Ahimelech for his kindness to David: but God restrained him. Being thus preserved, they brought their intelligence very faithfully to David (v. 21), with this advice of his friends, that he should not delay to pass over Jordan, near to which, it seems, he now was. There, as some think, he penned the 42nd and 43rd Psalms, looking back upon Jerusalem from the land of Jordan, Ps. xlii. 6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: Zadok: Sa2 15:35
Carl Friedrich Keil and Franz Delitzsch

David is informed of what has occurred. - 2Kings 17:15, 2Kings 17:16. Hushai communicated without delay to the priests Zadok and Abiathar the advice which had been given to Absalom both by Ahithophel and himself, and requested them to make it known to David as quickly as possible. "Stay not the night," he said, "by the ferries (עברות, as in 2Kings 15:28) of the desert; but rather go over, lest the king and all the people with him be destroyed." וגם, "and indeed," or after a negative clause, "but rather." למּלך יבלּע is either "there will be a devouring," i.e., destruction, to the king, it will fall upon him; of if we supply the subject from the previous clause תּעבור עבור as Bttcher proposes, "that it (the crossing over) may not be swallowed up or cut off from the king." There is nothing to justify Ewald's explanation, "it (misfortune) is swallowed by him." Hushai recommended of course an immediate crossing of the Jordan; because he did not know whether Absalom would really act upon his advice, although he had expressed his approval of it, or whether he might not change his mind and follow Ahithophel's counsel.
John Gill
Then said Hushai unto Zadok and to Abiathar the priests,.... After he was returned from the council board, he immediately went to these priests, who he knew were in the interest of David, and to whom he was to communicate, and by them transmit, what passed at Jerusalem, 2Kings 15:35,
thus and thus did Ahithophel counsel Absalom and the elders of Israel; relating to them in express words what he advised to:
and thus and thus have I counselled; telling them in what manner he had given his counsel.
17:1617:16: Եւ արդ՝ առաքեցէ՛ք վաղվաղակի՝ եւ պատմեցէ՛ք Դաւթի եւ ասացէ՛ք. Մի՛ ագանիցիս զայս գիշեր յՌաբո՛վթ անապատին, այլ փութասջի՛ր անցանել, գուցէ՛ կլանիցէ զարքայ եւ զամենայն ժողովուրդն որ ընդ նմա[3326]։ [3326] Ոմանք. Եւ զամենայն ժողովուրդ նորա ընդ նմա։
16 Արդ, շուտափոյթ կերպով մա՛րդ ուղարկեցէք ու իմա՛ց տուէք Դաւթին՝ ասելով. “Այս գիշեր Ռաբոթ անապատում մի՛ մնա, այլ անցիր գնա՛, որ չլինի, թէ արքան եւ ամբողջ ժողովուրդը կորստեան մատնուեն”»:
16 Հիմա շուտով մարդ ղրկեցէք ու Դաւիթին իմացուցէք ու ըսէք. ‘Գիշերը անապատին դաշտերուն մէջ մի՛ կենար, հապա շուտով անցիր. չըլլայ որ թագաւորն ու անոր հետ եղող բոլոր ժողովուրդը յանկարծ* զարնուին’»։
եւ արդ առաքեցէք վաղվաղակի եւ պատմեցէք Դաւթի եւ ասացէք. Մի՛ ագանիցիս զայս գիշեր [228]յՌաբովթ անապատին, այլ փութասջիր անցանել, գուցէ կլանիցէ զարքայ եւ զամենայն ժողովուրդն որ ընդ նմա:

17:16: Եւ արդ՝ առաքեցէ՛ք վաղվաղակի՝ եւ պատմեցէ՛ք Դաւթի եւ ասացէ՛ք. Մի՛ ագանիցիս զայս գիշեր յՌաբո՛վթ անապատին, այլ փութասջի՛ր անցանել, գուցէ՛ կլանիցէ զարքայ եւ զամենայն ժողովուրդն որ ընդ նմա[3326]։
[3326] Ոմանք. Եւ զամենայն ժողովուրդ նորա ընդ նմա։
16 Արդ, շուտափոյթ կերպով մա՛րդ ուղարկեցէք ու իմա՛ց տուէք Դաւթին՝ ասելով. “Այս գիշեր Ռաբոթ անապատում մի՛ մնա, այլ անցիր գնա՛, որ չլինի, թէ արքան եւ ամբողջ ժողովուրդը կորստեան մատնուեն”»:
16 Հիմա շուտով մարդ ղրկեցէք ու Դաւիթին իմացուցէք ու ըսէք. ‘Գիշերը անապատին դաշտերուն մէջ մի՛ կենար, հապա շուտով անցիր. չըլլայ որ թագաւորն ու անոր հետ եղող բոլոր ժողովուրդը յանկարծ* զարնուին’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1617:16 И теперь пошлите поскорее и скажите Давиду так: не оставайся в эту ночь на равнине в пустыне, но поскорее перейди, чтобы не погибнуть царю и всем людям, которые с ним.
17:16 καὶ και and; even νῦν νυν now; present ἀποστείλατε αποστελλω send off / away ταχὺ ταχυ quickly καὶ και and; even ἀναγγείλατε αναγγελλω announce τῷ ο the Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare μὴ μη not αὐλισθῇς αυλιζομαι spend the night τὴν ο the νύκτα νυξ night ἐν εν in Αραβωθ αραβωθ the ἐρήμου ερημος lonesome; wilderness καί και and; even γε γε in fact διαβαίνων διαβαινω step through; go across σπεῦσον σπευδω hurry μήποτε μηποτε lest; unless καταπίῃ καταπινω swallow; consume τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even πάντα πας all; every τὸν ο the λαὸν λαος populace; population τὸν ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
17:16 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now שִׁלְח֣וּ šilḥˈû שׁלח send מְהֵרָה֩ mᵊhērˌā מְהֵרָה haste וְ wᵊ וְ and הַגִּ֨ידוּ haggˌîḏû נגד report לְ lᵊ לְ to דָוִ֜ד ḏāwˈiḏ דָּוִד David לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say אַל־ ʔal- אַל not תָּ֤לֶן tˈālen לין lodge הַ ha הַ the לַּ֨יְלָה֙ llˈaylā לַיְלָה night בְּ bᵊ בְּ in עַֽרְבֹ֣ות ʕˈarᵊvˈôṯ עֲרָבָה desert הַ ha הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even עָבֹ֣ור ʕāvˈôr עבר pass תַּעֲבֹ֑ור taʕᵃvˈôr עבר pass פֶּ֚ן ˈpen פֶּן lest יְבֻלַּ֣ע yᵊvullˈaʕ בלע communicate לַ la לְ to † הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתֹּֽו׃ ʔittˈô אֵת together with
17:16. nunc ergo mittite cito et nuntiate David dicentes ne moremini nocte hac in campestribus deserti sed absque dilatione transgredere ne forte absorbeatur rex et omnis populus qui cum eo estNow therefore send quickly, and tell David, saying: Tarry not this night in the plains of the wilderness, but without delay pass over: lest the king be swallowed up, and all the people that is with him.
16. Now therefore send quickly, and tell David, saying, Lodge not this night at the fords of the wilderness, but in any wise pass over; lest the king be swallowed up, and all the people that are with him.
17:16. Now therefore, send quickly, and report to David, saying: ‘You shall not stay this night in the plains of the desert. Instead, without delay, go across. Otherwise the king may be engulfed, and all the people who are with him.’ ”
17:16. Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that [are] with him.
Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that [are] with him:

17:16 И теперь пошлите поскорее и скажите Давиду так: не оставайся в эту ночь на равнине в пустыне, но поскорее перейди, чтобы не погибнуть царю и всем людям, которые с ним.
17:16
καὶ και and; even
νῦν νυν now; present
ἀποστείλατε αποστελλω send off / away
ταχὺ ταχυ quickly
καὶ και and; even
ἀναγγείλατε αναγγελλω announce
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
λέγοντες λεγω tell; declare
μὴ μη not
αὐλισθῇς αυλιζομαι spend the night
τὴν ο the
νύκτα νυξ night
ἐν εν in
Αραβωθ αραβωθ the
ἐρήμου ερημος lonesome; wilderness
καί και and; even
γε γε in fact
διαβαίνων διαβαινω step through; go across
σπεῦσον σπευδω hurry
μήποτε μηποτε lest; unless
καταπίῃ καταπινω swallow; consume
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
17:16
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
שִׁלְח֣וּ šilḥˈû שׁלח send
מְהֵרָה֩ mᵊhērˌā מְהֵרָה haste
וְ wᵊ וְ and
הַגִּ֨ידוּ haggˌîḏû נגד report
לְ lᵊ לְ to
דָוִ֜ד ḏāwˈiḏ דָּוִד David
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
אַל־ ʔal- אַל not
תָּ֤לֶן tˈālen לין lodge
הַ ha הַ the
לַּ֨יְלָה֙ llˈaylā לַיְלָה night
בְּ bᵊ בְּ in
עַֽרְבֹ֣ות ʕˈarᵊvˈôṯ עֲרָבָה desert
הַ ha הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
עָבֹ֣ור ʕāvˈôr עבר pass
תַּעֲבֹ֑ור taʕᵃvˈôr עבר pass
פֶּ֚ן ˈpen פֶּן lest
יְבֻלַּ֣ע yᵊvullˈaʕ בלע communicate
לַ la לְ to
הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתֹּֽו׃ ʔittˈô אֵת together with
17:16. nunc ergo mittite cito et nuntiate David dicentes ne moremini nocte hac in campestribus deserti sed absque dilatione transgredere ne forte absorbeatur rex et omnis populus qui cum eo est
Now therefore send quickly, and tell David, saying: Tarry not this night in the plains of the wilderness, but without delay pass over: lest the king be swallowed up, and all the people that is with him.
17:16. Now therefore, send quickly, and report to David, saying: ‘You shall not stay this night in the plains of the desert. Instead, without delay, go across. Otherwise the king may be engulfed, and all the people who are with him.’ ”
17:16. Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that [are] with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Не оставайся в эту ночь на равнине, в пустыне реки Иордан, но поскорее перейди через эту реку.
Albert Barnes: Notes on the Bible - 1834
17:16: Hushai, like a wise and prudent man, knowing, too, Absalom's weak and fickle character, would not depend upon the resolution, taken at his instigation, not to pursue the king, but took instant measures to advertise David of his danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: Lodge: Sa2 15:28
but speedily: Sa2 17:21, Sa2 17:22, Sa2 15:14, Sa2 15:28; Sa1 20:38; Psa 55:8; Pro 6:4, Pro 6:5; Mat 24:16-18
be swallowed: Sa2 20:19, Sa2 20:20; Psa 35:25, Psa 56:2, Psa 57:3; Co1 15:54; Co2 5:4
Geneva 1599
Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass (f) over; lest the king be swallowed up, and all the people that [are] with him.
(f) That is, over Jordan.
John Gill
Now therefore send quickly and tell David,.... What has been advised to on both sides:
saying, lodge not this night in the plains of the wilderness; which reached to Jericho; this advice he gave, because he knew not whether his counsel would be abode by, though preferred; Absalom and the elders of Israel might change their minds, and Ahithophel might, by the strength of his oratory, prevail upon them after all to follow his advice; and therefore, to guard against the worst, he judged it most prudential in David to make all the haste he could from that place where he was, and not continue a night longer in it; for, if Ahithophel's counsel should take place, he would be in pursuit of him that very night:
but speedily pass over; the river Jordan:
lest the king be swallowed up, and all the people that are with him: be destroyed by the forces Ahithophel should bring with him, which he would not be able to withstand.
John Wesley
Lodge not - Lest the king's and people's mind's change, and Ahithophel persuade the king to pursue you speedily.
Robert Jamieson, A. R. Fausset and David Brown
SECRET INTELLIGENCE SENT TO DAVID. (2Kings 17:15-22)
send quickly, and tell David--Apparently doubting that his advice would be followed, Hushai ordered secret intelligence to be conveyed to David of all that transpired, with an urgent recommendation to cross the Jordan without a moment's delay, lest Ahithophel's address and influence might produce a change on the prince's mind, and an immediate pursuit be determined on.
17:1717:17: Եւ Յովնաթան եւ Աքիմաաս կային առ աղբերն Ռովգելայ, եւ չոգաւ աղախին մի եւ պատմեա՛ց նոցա. եւ նոքա գնացին եւ պատմեցին զայս արքայի Դաւթի. զի ո՛չ կարէին մտանե՛լ երեւե՛լ ՚ի քաղաքին։
17 Յովնաթանն ու Աքիմաասը Ռոգելի աղբիւրների մօտ էին, եւ մի աղախին գնաց ու նրանց պատմեց, որ գնան ու յայտնեն Դաւիթ արքային, որովհետեւ իրենք չէին կարող քաղաք մտնել ու երեւալ այնտեղ:
17 Յովնաթան ու Աքիմաաս Ռովգելին աղբիւրին քով կայներ էին, քանզի չէին կրնար քաղաքը մտնել ու երեւնալ։ Աղախինը գնաց ու անոնց պատմեց, անոնք ալ գացին ու Դաւիթ թագաւորին իմացուցին։
Եւ Յովնաթան եւ Աքիմաաս կային առ աղբերն Ռովգելայ, եւ չոգաւ աղախին մի եւ պատմեաց նոցա, եւ նոքա գնացին եւ պատմեցին զայս արքայի Դաւթի. զի ոչ կարէին մտանել երեւել ի քաղաքին:

17:17: Եւ Յովնաթան եւ Աքիմաաս կային առ աղբերն Ռովգելայ, եւ չոգաւ աղախին մի եւ պատմեա՛ց նոցա. եւ նոքա գնացին եւ պատմեցին զայս արքայի Դաւթի. զի ո՛չ կարէին մտանե՛լ երեւե՛լ ՚ի քաղաքին։
17 Յովնաթանն ու Աքիմաասը Ռոգելի աղբիւրների մօտ էին, եւ մի աղախին գնաց ու նրանց պատմեց, որ գնան ու յայտնեն Դաւիթ արքային, որովհետեւ իրենք չէին կարող քաղաք մտնել ու երեւալ այնտեղ:
17 Յովնաթան ու Աքիմաաս Ռովգելին աղբիւրին քով կայներ էին, քանզի չէին կրնար քաղաքը մտնել ու երեւնալ։ Աղախինը գնաց ու անոնց պատմեց, անոնք ալ գացին ու Դաւիթ թագաւորին իմացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717:17 Ионафан и Ахимаас стояли у источника Рогель. И пошла служанка и рассказала им, а они пошли и известили царя Давида; ибо они не могли показаться в городе.
17:17 καὶ και and; even Ιωναθαν ιωναθαν and; even Αχιμαας αχιμαας stand; establish ἐν εν in τῇ ο the πηγῇ πηγη well; fountain Ρωγηλ ρωγηλ and; even ἐπορεύθη πορευομαι travel; go ἡ ο the παιδίσκη παιδισκη girl; maid καὶ και and; even ἀνήγγειλεν αναγγελλω announce αὐτοῖς αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him πορεύονται πορευομαι travel; go καὶ και and; even ἀναγγέλλουσιν αναγγελλω announce τῷ ο the βασιλεῖ βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that οὐκ ου not ἐδύναντο δυναμαι able; can ὀφθῆναι οραω view; see τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city
17:17 וִ wi וְ and יהֹונָתָ֨ן yhônāṯˌān יְהֹונָתָן Jehonathan וַ wa וְ and אֲחִימַ֜עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz עֹמְדִ֣ים ʕōmᵊḏˈîm עמד stand בְּ bᵊ בְּ in עֵין־רֹגֵ֗ל ʕên-rōḡˈēl עֵין רֹגֵל En Rogel וְ wᵊ וְ and הָלְכָ֤ה hālᵊḵˈā הלך walk הַ ha הַ the שִּׁפְחָה֙ ššifḥˌā שִׁפְחָה maidservant וְ wᵊ וְ and הִגִּ֣ידָה higgˈîḏā נגד report לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and הֵם֙ hˌēm הֵם they יֵֽלְכ֔וּ yˈēlᵊḵˈû הלך walk וְ wᵊ וְ and הִגִּ֖ידוּ higgˌîḏû נגד report לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֑ד dāwˈiḏ דָּוִד David כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not יוּכְל֛וּ yûḵᵊlˈû יכל be able לְ lᵊ לְ to הֵרָאֹ֖ות hērāʔˌôṯ ראה see לָ lā לְ to בֹ֥וא vˌô בוא come הָ hā הַ the עִֽירָה׃ ʕˈîrā עִיר town
17:17. Ionathan autem et Achimaas stabant iuxta fontem Rogel abiit ancilla et nuntiavit eis et illi profecti sunt ut referrent ad regem David nuntium non enim poterant videri aut introire civitatemAnd Jonathan and Achimaas stayed by the fountain Rogel: and there went a maid and told them: and they went forward, to carry the message to king David, for they might not be seen, nor enter into the city.
17. Now Jonathan and Ahimaaz stayed by En-rogel; and a maidservant used to go and tell them; and they went and told king David: for they might not be seen to come into the city.
17:17. But Jonathan and Ahimaaz remained beside the Fountain of Rogel. And a handmaid went away and reported it to them. And they set out, so that they might carry the report to king David. For they could not be seen, nor enter into the city.
17:17. Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David.
Now Jonathan and Ahimaaz stayed by En- rogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David:

17:17 Ионафан и Ахимаас стояли у источника Рогель. И пошла служанка и рассказала им, а они пошли и известили царя Давида; ибо они не могли показаться в городе.
17:17
καὶ και and; even
Ιωναθαν ιωναθαν and; even
Αχιμαας αχιμαας stand; establish
ἐν εν in
τῇ ο the
πηγῇ πηγη well; fountain
Ρωγηλ ρωγηλ and; even
ἐπορεύθη πορευομαι travel; go
ο the
παιδίσκη παιδισκη girl; maid
καὶ και and; even
ἀνήγγειλεν αναγγελλω announce
αὐτοῖς αυτος he; him
καὶ και and; even
αὐτοὶ αυτος he; him
πορεύονται πορευομαι travel; go
καὶ και and; even
ἀναγγέλλουσιν αναγγελλω announce
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
οὐκ ου not
ἐδύναντο δυναμαι able; can
ὀφθῆναι οραω view; see
τοῦ ο the
εἰσελθεῖν εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
17:17
וִ wi וְ and
יהֹונָתָ֨ן yhônāṯˌān יְהֹונָתָן Jehonathan
וַ wa וְ and
אֲחִימַ֜עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
עֹמְדִ֣ים ʕōmᵊḏˈîm עמד stand
בְּ bᵊ בְּ in
עֵין־רֹגֵ֗ל ʕên-rōḡˈēl עֵין רֹגֵל En Rogel
וְ wᵊ וְ and
הָלְכָ֤ה hālᵊḵˈā הלך walk
הַ ha הַ the
שִּׁפְחָה֙ ššifḥˌā שִׁפְחָה maidservant
וְ wᵊ וְ and
הִגִּ֣ידָה higgˈîḏā נגד report
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
הֵם֙ hˌēm הֵם they
יֵֽלְכ֔וּ yˈēlᵊḵˈû הלך walk
וְ wᵊ וְ and
הִגִּ֖ידוּ higgˌîḏû נגד report
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִ֑ד dāwˈiḏ דָּוִד David
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
יוּכְל֛וּ yûḵᵊlˈû יכל be able
לְ lᵊ לְ to
הֵרָאֹ֖ות hērāʔˌôṯ ראה see
לָ לְ to
בֹ֥וא vˌô בוא come
הָ הַ the
עִֽירָה׃ ʕˈîrā עִיר town
17:17. Ionathan autem et Achimaas stabant iuxta fontem Rogel abiit ancilla et nuntiavit eis et illi profecti sunt ut referrent ad regem David nuntium non enim poterant videri aut introire civitatem
And Jonathan and Achimaas stayed by the fountain Rogel: and there went a maid and told them: and they went forward, to carry the message to king David, for they might not be seen, nor enter into the city.
17:17. But Jonathan and Ahimaaz remained beside the Fountain of Rogel. And a handmaid went away and reported it to them. And they set out, so that they might carry the report to king David. For they could not be seen, nor enter into the city.
17:17. Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 - 1903-1914
17: Они пошли и известили, т. е. пошли, чтобы известить. Слова ибо они не могли показаться в городе Иерусалиме поясняют то, почему Ионафан и Ахимаас ожидали нужных им известий в предместье города, у источника Рогель.
Adam Clarke: Commentary on the Bible - 1831
17:17: En-rogel - The fullers' well; the place where they were accustomed to tread the clothes with their feet; hence the name עין ein, a well, and רגל regel, the foot, because of the treading above mentioned.
And a wench went and told them - The word wench occurs nowhere else in the Holy Scriptures: and, indeed, has no business here; as the Hebrew word שפחה shiphchah, should have been translated girl, maid, maid-servant. The word either comes from the Anglo-Saxon, a maid, or the Belgic wunch, desire, a thing wished for: multum enim ut plurimum Puellae a Juvenibus desiderantur, seu appetuntur. So Minsheu. Junius seems more willing to derive it from wince, to frisk, to be skittish, etc., for reasons sufficiently obvious, and which he gives at length. After all, it may as likely come from the Gothic wens or weins, a word frequently used in the gospels of the Codex Argenteus for wife. Coverdale's Bible, 1535, has damsell. Becke's Bible, 1549, has wenche. The same in Cardmarden's Bible, 1566; but it is maid in Barker's Bible, 1615. Wench is more of a Scotticism than maid or damsel; and King James probably restored it, as he is said to have done lad in Gen 21:12, and elsewhere. In every other place where the word occurs, our translators render it handmaid, bondmaid, maiden, womanservant, maidservant, and servant. Such is the latitude with which they translate the same Hebrew term in almost innumerable instances.
2 Kings (2 Samuel) 17:23
Albert Barnes: Notes on the Bible - 1834
17:17: En-rogel - See the marginal reference.
A wench - Hebrew "the maid servant," namely, of the high priest, either Zadok or Abiathar, or possibly one employed in some service in the temple courts. (Sa1 2:22 note.)
And they went and told king David - As related afterward Sa2 17:21. Here mentioned by anticipation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: Jonathan: Sa2 15:27, Sa2 15:36
stayed: jos 2:4-24
Enrogel: Jos 15:7, Jos 18:16; Kg1 1:9
Carl Friedrich Keil and Franz Delitzsch

"Jonathan and Ahimaaz (the sons of the priests: 2Kings 15:27) stood at the Rogel spring (the present well of Job or Nehemiah, at the south-east corner of Jerusalem: see at Job 15:7), and the maid-servant (of one of the high priests) went and told them (Hushai's message), and they went and told it to king David; for they durst not let themselves be seen to come into the city." They had therefore been staying at the Rogel spring outside the city. After what had taken place publicly, according to 2Kings 15:24., Absalom could not be in any doubt as to the views of the high priests. Consequently their sons could not come into the city, with the intention of leaving it again directly, to inform David of the occurrences that had taken place there as he had requested (2Kings 15:28). The clause "and they went and told David" anticipates the course of the affair, according to the general plan adopted by Hebrew historians, of communicating the result at the very outset wherever they possibly could.
Geneva 1599
Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told (g) them; and they went and told king David.
(g) Meaning, the message from their fathers.
John Gill
Now Jonathan and Ahimaaz stayed by Enrogel,.... Who were the sons of the priests; these did not go into the city of Jerusalem with their parents, when they were sent back by David, 2Kings 15:27; but stayed by their direction at this place, which was near Jerusalem, and is called in the Targum the fuller's fountain, where they washed their clothes; and, as Kimchi and Jarchi say, by treading them with their feet, whence it had the name of Rogel, of which See Gill on Josh 15:7,
(for they might not be seen to come into the city); having been charged by their parents to continue there for the sake of carrying intelligence to David, or because suspected by Absalom's party of carrying on such an intrigue:
and a wench went and told them: what Hushai had communicated to the priests, and what was his advice to David; this girl is supposed by Kimchi and Abarbinel to be of the family of Zadok, by whom she was sufficiently instructed to tell her message, and of whom there would be no suspicion:
and they went and told King David; the sons of the priests went and related to him all that had been transmitted to them.
John Wesley
Enrogel - Or, the fullers well. A place near Jerusalem, Josh 15:7, Josh 18:16. Wench - Pretending to go thither to wash some cloaths, or to draw water.
Robert Jamieson, A. R. Fausset and David Brown
by En-rogel--the fuller's well in the neighborhood of Jerusalem, below the junction of the valley of Hinnom with that of Jehoshaphat.
17:1817:18: Եւ ետես զնոսա պատանեակ մի, եւ պատմեա՛ց Աբեսողոմայ. եւ չոգան երկո՛քին, եւ մտին ՚ի տուն ա՛ռն միոյ ՚ի Բաւուրիմ. եւ նորա էր գուբ մի ՚ի տան, եւ մտի՛ն անդր[3327]։ [3327] Ոմանք. Եւ մտին ՚ի տուն մի ՚ի Բաւուրիմ։
18 Մի պատանի, սակայն, տեսաւ նրանց ու յայտնեց Աբեսաղոմին: Նրանք երկուսով գնացին Բաւուրիմ ու մտան մի մարդու տունը, ուր ջրհոր կար, եւ այնտեղ իջան:
18 Եւ պատանի մը տեսաւ զանոնք ու Աբիսողոմին պատմեց. բայց Յովնաթան եւ Աքիմաաս մէկտեղ շուտով գացին ու Բաւուրիմ մարդու մը տունը մտան։ Անիկա իր գաւիթին մէջ ջրհոր մը ունէր։ Անոնք հոն իջան։
Եւ ետես զնոսա պատանեակ մի, եւ պատմեաց Աբիսողոմայ. եւ չոգան երկոքին[229], եւ մտին ի տուն առն միոյ ի Բաւուրիմ, եւ նորա էր գուբ մի [230]ի տան, եւ մտին անդր:

17:18: Եւ ետես զնոսա պատանեակ մի, եւ պատմեա՛ց Աբեսողոմայ. եւ չոգան երկո՛քին, եւ մտին ՚ի տուն ա՛ռն միոյ ՚ի Բաւուրիմ. եւ նորա էր գուբ մի ՚ի տան, եւ մտի՛ն անդր[3327]։
[3327] Ոմանք. Եւ մտին ՚ի տուն մի ՚ի Բաւուրիմ։
18 Մի պատանի, սակայն, տեսաւ նրանց ու յայտնեց Աբեսաղոմին: Նրանք երկուսով գնացին Բաւուրիմ ու մտան մի մարդու տունը, ուր ջրհոր կար, եւ այնտեղ իջան:
18 Եւ պատանի մը տեսաւ զանոնք ու Աբիսողոմին պատմեց. բայց Յովնաթան եւ Աքիմաաս մէկտեղ շուտով գացին ու Բաւուրիմ մարդու մը տունը մտան։ Անիկա իր գաւիթին մէջ ջրհոր մը ունէր։ Անոնք հոն իջան։
zohrab-1805▾ eastern-1994▾ western am▾
17:1817:18 И увидел их отрок и донес Авессалому; но они оба скоро ушли и пришли в Бахурим, в дом одного человека, у которого на дворе был колодезь, и спустились туда.
17:18 καὶ και and; even εἶδεν οραω view; see αὐτοὺς αυτος he; him παιδάριον παιδαριον little boy καὶ και and; even ἀπήγγειλεν απαγγελλω report τῷ ο the Αβεσσαλωμ αβεσσαλωμ and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the δύο δυο two ταχέως ταχεως quickly καὶ και and; even εἰσῆλθαν εισερχομαι enter; go in εἰς εις into; for οἰκίαν οικια house; household ἀνδρὸς ανηρ man; husband ἐν εν in Βαουριμ βαουριμ and; even αὐτῷ αυτος he; him λάκκος λακκος in τῇ ο the αὐλῇ αυλη courtyard; fold καὶ και and; even κατέβησαν καταβαινω step down; descend ἐκεῖ εκει there
17:18 וַ wa וְ and יַּ֤רְא yyˈar ראה see אֹתָם֙ ʔōṯˌām אֵת [object marker] נַ֔עַר nˈaʕar נַעַר boy וַ wa וְ and יַּגֵּ֖ד yyaggˌēḏ נגד report לְ lᵊ לְ to אַבְשָׁלֹ֑ם ʔavšālˈōm אַבְשָׁלֹום Absalom וַ wa וְ and יֵּלְכוּ֩ yyēlᵊḵˌû הלך walk שְׁנֵיהֶ֨ם šᵊnêhˌem שְׁנַיִם two מְהֵרָ֜ה mᵊhērˈā מְהֵרָה haste וַ wa וְ and יָּבֹ֣אוּ׀ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to בֵּֽית־ bˈêṯ- בַּיִת house אִ֣ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in בַחוּרִ֗ים vaḥûrˈîm בַּחֻרִים Bahurim וְ wᵊ וְ and לֹ֥ו lˌô לְ to בְאֵ֛ר vᵊʔˈēr בְּאֵר well בַּ ba בְּ in חֲצֵרֹ֖ו ḥᵃṣērˌô חָצֵר court וַ wa וְ and יֵּ֥רְדוּ yyˌērᵊḏû ירד descend שָֽׁם׃ šˈām שָׁם there
17:18. vidit autem eos quidam puer et indicavit Absalom illi vero concito gradu ingressi sunt domum cuiusdam viri in Baurim qui habebat puteum in vestibulo suo et descenderunt in eumBut a certain boy saw them, and told Absalom: but they making haste went into the house of a certain man in Bahurim, who had a well in his court, and they went down into it.
18. But a lad saw them, and told Absalom: and they went both of them away quickly, and came to the house of a man in Bahurim, who had a well in his court; and they went down thither.
17:18. But a certain young man saw them, and he revealed it to Absalom. Yet truly, they traveled quickly and entered into the house of a certain man in Bahurim, who had a well in his court, and they descended into it.
17:18. Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man’s house in Bahurim, which had a well in his court; whither they went down.
Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man' s house in Bahurim, which had a well in his court; whither they went down:

17:18 И увидел их отрок и донес Авессалому; но они оба скоро ушли и пришли в Бахурим, в дом одного человека, у которого на дворе был колодезь, и спустились туда.
17:18
καὶ και and; even
εἶδεν οραω view; see
αὐτοὺς αυτος he; him
παιδάριον παιδαριον little boy
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
τῷ ο the
Αβεσσαλωμ αβεσσαλωμ and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
δύο δυο two
ταχέως ταχεως quickly
καὶ και and; even
εἰσῆλθαν εισερχομαι enter; go in
εἰς εις into; for
οἰκίαν οικια house; household
ἀνδρὸς ανηρ man; husband
ἐν εν in
Βαουριμ βαουριμ and; even
αὐτῷ αυτος he; him
λάκκος λακκος in
τῇ ο the
αὐλῇ αυλη courtyard; fold
καὶ και and; even
κατέβησαν καταβαινω step down; descend
ἐκεῖ εκει there
17:18
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
אֹתָם֙ ʔōṯˌām אֵת [object marker]
נַ֔עַר nˈaʕar נַעַר boy
וַ wa וְ and
יַּגֵּ֖ד yyaggˌēḏ נגד report
לְ lᵊ לְ to
אַבְשָׁלֹ֑ם ʔavšālˈōm אַבְשָׁלֹום Absalom
וַ wa וְ and
יֵּלְכוּ֩ yyēlᵊḵˌû הלך walk
שְׁנֵיהֶ֨ם šᵊnêhˌem שְׁנַיִם two
מְהֵרָ֜ה mᵊhērˈā מְהֵרָה haste
וַ wa וְ and
יָּבֹ֣אוּ׀ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
בֵּֽית־ bˈêṯ- בַּיִת house
אִ֣ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
בַחוּרִ֗ים vaḥûrˈîm בַּחֻרִים Bahurim
וְ wᵊ וְ and
לֹ֥ו lˌô לְ to
בְאֵ֛ר vᵊʔˈēr בְּאֵר well
בַּ ba בְּ in
חֲצֵרֹ֖ו ḥᵃṣērˌô חָצֵר court
וַ wa וְ and
יֵּ֥רְדוּ yyˌērᵊḏû ירד descend
שָֽׁם׃ šˈām שָׁם there
17:18. vidit autem eos quidam puer et indicavit Absalom illi vero concito gradu ingressi sunt domum cuiusdam viri in Baurim qui habebat puteum in vestibulo suo et descenderunt in eum
But a certain boy saw them, and told Absalom: but they making haste went into the house of a certain man in Bahurim, who had a well in his court, and they went down into it.
17:18. But a certain young man saw them, and he revealed it to Absalom. Yet truly, they traveled quickly and entered into the house of a certain man in Bahurim, who had a well in his court, and they descended into it.
17:18. Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man’s house in Bahurim, which had a well in his court; whither they went down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: И увидел их отрок - из числа стражи Авессалома.
Albert Barnes: Notes on the Bible - 1834
17:18: Bahurim - See the marginal reference. They were not all Shimeis in Bahurim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: Bahurim: Sa2 3:16, Sa2 16:5, Sa2 19:16
Carl Friedrich Keil and Franz Delitzsch

"And a lad (servant) saw them, and told Absalom." Absalom had most likely set spies to watch the priests and their sons. But the two sons who had noticed the spy hurried into the house of a man at Bahurim, who had a well (or cistern that was dry at the time) in his court, and went down into the well.
John Gill
Nevertheless, a lad saw them, and told Absalom,.... Saw them conversing with the girl, and departing for David's army; according to Josephus (o), they were some horsemen that saw them about two furlongs or a quarter mile from Jerusalem, and acquainted Absalom with it:
but they went both of them away quickly; made all the haste they could with their message to David:
and came to a man's house in Bahurim; where very probably they had been informed David had been, whither he came weary, and had refreshment, 2Kings 16:14; or rather, perceiving they were discovered and pursued, they turned in hither, the first place they came to, for safety:
which had a well in his court; which they observed, and was the reason of their turning in:
whither they went down; to hide themselves from their pursuers, it being dry, as sometimes wells were in the summertime: Josephus says (p), a woman let them down by a rope.
(o) Antiqu. l. 7. c. 9. sect. 7. (p) Ibid.
Robert Jamieson, A. R. Fausset and David Brown
and came to a man's house in Bahurim, which had a well in his court--The court was that of the house, and the well an empty cistern. All the houses of the better class are furnished with such reservoirs. Nothing could more easily happen than that one of these wells, in consequence of a deficiency of water, should become dry and it would then answer as a place of retreat, such as David's friends found in the man's house at Bahurim. The spreading of a covering over the well's mouth for the drying of corn is a common practice.
17:1917:19: Եւ ա՛ռ կինն՝ եւ կափոյց զխուփն ՚ի վերայ գբին, եւ ցամաքեցուցանէր ՚ի վերայ նորա արաբովթ. եւ ո՛չ ել բանն ՚ի վեր[3328]։ [3328] ՚Ի լուս՛՛. ՚ի վերայ՝ արաբովթ. նշանակի՝ նուռն եւ պաղատիտ. եւ այլ ոմանք նշանակեն. բանջար։
19 Կինը խուփն առաւ ու փակեց ջրհորը, դրա վրայ թուզ փռեց իբր չորացնելու համար, ու ոչինչ չիմացուեց:
19 Կինը ծածկոց մը առաւ, ջրհորին բերնին վրայ փռեց ու անոր վրայ ձաւար տարածեց ու բանը չհասկցուեցաւ։
Եւ ա՛ռ կինն եւ [231]կափոյց զխուփն`` ի վերայ գբին, եւ ցամաքեցուցանէր ի վերայ նորա [232]արաբովթ. եւ ոչ ել բանն ի վեր:

17:19: Եւ ա՛ռ կինն՝ եւ կափոյց զխուփն ՚ի վերայ գբին, եւ ցամաքեցուցանէր ՚ի վերայ նորա արաբովթ. եւ ո՛չ ել բանն ՚ի վեր[3328]։
[3328] ՚Ի լուս՛՛. ՚ի վերայ՝ արաբովթ. նշանակի՝ նուռն եւ պաղատիտ. եւ այլ ոմանք նշանակեն. բանջար։
19 Կինը խուփն առաւ ու փակեց ջրհորը, դրա վրայ թուզ փռեց իբր չորացնելու համար, ու ոչինչ չիմացուեց:
19 Կինը ծածկոց մը առաւ, ջրհորին բերնին վրայ փռեց ու անոր վրայ ձաւար տարածեց ու բանը չհասկցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1917:19 А женщина взяла и растянула над устьем колодезя покрывало и насыпала на него крупы, так что не было ничего заметно.
17:19 καὶ και and; even ἔλαβεν λαμβανω take; get ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even διεπέτασεν διαπεταννυμι the ἐπικάλυμμα επικαλυμμα concealment ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τοῦ ο the λάκκου λακκος and; even ἔψυξεν ψυχω cool ἐπ᾿ επι in; on αὐτῷ αυτος he; him Αραφωθ αραφωθ and; even οὐκ ου not ἐγνώσθη γινωσκω know ῥῆμα ρημα statement; phrase
17:19 וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take הָ hā הַ the אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תִּפְרֹ֤שׂ ttifrˈōś פרשׂ spread out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּסָךְ֙ mmāsāḵ מָסָךְ covering עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well וַ wa וְ and תִּשְׁטַ֥ח ttišṭˌaḥ שׁטח spread עָלָ֖יו ʕālˌāʸw עַל upon הָֽ hˈā הַ the רִפֹ֑ות rifˈôṯ רִיפֹות [uncertain] וְ wᵊ וְ and לֹ֥א lˌō לֹא not נֹודַ֖ע nôḏˌaʕ ידע know דָּבָֽר׃ dāvˈār דָּבָר word
17:19. tulit autem mulier et expandit velamen super os putei quasi siccans ptisanas et sic res latuitAnd a woman took, and spread a covering over the mouth of the well, as it were to dry sodden barley and so the thing was not known.
19. And the woman took and spread the covering over the well’s mouth, and strewed bruised corn thereon; and nothing was known.
17:19. Then a woman took and spread a covering over the mouth of the well, as if drying hulled barley. And so the matter was hidden.
17:19. And the woman took and spread a covering over the well’s mouth, and spread ground corn thereon; and the thing was not known.
And the woman took and spread a covering over the well' s mouth, and spread ground corn thereon; and the thing was not known:

17:19 А женщина взяла и растянула над устьем колодезя покрывало и насыпала на него крупы, так что не было ничего заметно.
17:19
καὶ και and; even
ἔλαβεν λαμβανω take; get
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
διεπέτασεν διαπεταννυμι the
ἐπικάλυμμα επικαλυμμα concealment
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τοῦ ο the
λάκκου λακκος and; even
ἔψυξεν ψυχω cool
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
Αραφωθ αραφωθ and; even
οὐκ ου not
ἐγνώσθη γινωσκω know
ῥῆμα ρημα statement; phrase
17:19
וַ wa וְ and
תִּקַּ֣ח ttiqqˈaḥ לקח take
הָ הַ the
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
תִּפְרֹ֤שׂ ttifrˈōś פרשׂ spread out
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּסָךְ֙ mmāsāḵ מָסָךְ covering
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well
וַ wa וְ and
תִּשְׁטַ֥ח ttišṭˌaḥ שׁטח spread
עָלָ֖יו ʕālˌāʸw עַל upon
הָֽ hˈā הַ the
רִפֹ֑ות rifˈôṯ רִיפֹות [uncertain]
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נֹודַ֖ע nôḏˌaʕ ידע know
דָּבָֽר׃ dāvˈār דָּבָר word
17:19. tulit autem mulier et expandit velamen super os putei quasi siccans ptisanas et sic res latuit
And a woman took, and spread a covering over the mouth of the well, as it were to dry sodden barley and so the thing was not known.
17:19. Then a woman took and spread a covering over the mouth of the well, as if drying hulled barley. And so the matter was hidden.
17:19. And the woman took and spread a covering over the well’s mouth, and spread ground corn thereon; and the thing was not known.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:19: A covering - Hebrew "the covering," perhaps "the hanging" or "awning" at the door of the house, as the word seems to mean when spoken of the tabernacle.
Ground corn - Or "peeled barley," which she spread out as if for the purpose of drying it in the sun.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: spread a covering: Jos 2:4-6, Jos 5-24
the thing: Exo 1:19
Carl Friedrich Keil and Franz Delitzsch

And the man's wife spread a covering (המּסך, the covering which she had close at hand) over the well (over the opening into the cistern), and scattered groats (ריפות, peeled barley: Prov 27:22) upon it, so that nothing was noticed. The Vulgate explanation is a very good one: "quasi siccans ptisanas" (as if drying peeled barley).
Geneva 1599
And (h) the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known.
(h) Thus God sends help to his, in their greatest dangers.
John Gill
And the woman took and spread a covering over the well's mouth,.... This woman, very probably, was the man's wife of the house, as Abarbinel notes; who took a cloth, and spread it over the well's mouth, that it could not be seen or known that there was a well there:
and spread ground corn thereon: just taken out of the mill, before it was sifted, while in the bran; or corn unhusked, or just threshed out, in order to be dried in the sun, and then parched; or wheat bruised for that purpose: Josephus says (q) they were locks of wool she spread:
and the thing was not known; that the young men were in the well.
(q) Antiqu. l. 7. c. 9. sect. 7.
John Wesley
Spread corn - Under pretence of drying it by the sun: which shews it was summer - time.
17:2017:20: Եւ եկին ծառայքն Աբեսողոմայ առ կինն ՚ի տո՛ւն անդր, եւ ասեն. Ո՞ւր են Աքիմաաս եւ Յովնաթան։ Եւ ասէ ցնոսա կինն. Անցին յա՛յնկոյս ջրոյդ։ Եւ նոքա խնդրեցին զնոսա՝ եւ ո՛չ գտին, եւ դարձա՛ն յԵրուսաղէմ։
20 Աբեսաղոմի ծառաներն եկան այդ կնոջ մօտ, նրա տունը եւ հարցրին. «Ո՞ւր են Աքիմաասն ու Յովնաթանը»: Կինը նրանց պատասխանեց. «Գետից այն կողմ անցան»: Նրանք փնտռեցին նրանց եւ, չգտնելով, վերադարձան Երուսաղէմ:
20 Աբիսողոմին ծառաները այն կնոջ տունը մտան ու ըսին. «Աքիմաասն ու Յովնաթանը ո՞ւր են»։ Կինը անոնց ըսաւ. «Ջուրին* անդիի կողմը անցան»։ Անոնք փնտռեցին ու չգտնելով Երուսաղէմ դարձան։
Եւ եկին ծառայքն Աբիսողոմայ առ կինն ի տուն անդր, եւ ասեն. Ո՞ւր են Աքիմաաս եւ Յովնաթան: Եւ ասէ ցնոսա կինն. Անցին յայնկոյս ջրոյդ: Եւ նոքա խնդրեցին զնոսա եւ ոչ գտին, եւ դարձան յԵրուսաղէմ:

17:20: Եւ եկին ծառայքն Աբեսողոմայ առ կինն ՚ի տո՛ւն անդր, եւ ասեն. Ո՞ւր են Աքիմաաս եւ Յովնաթան։ Եւ ասէ ցնոսա կինն. Անցին յա՛յնկոյս ջրոյդ։ Եւ նոքա խնդրեցին զնոսա՝ եւ ո՛չ գտին, եւ դարձա՛ն յԵրուսաղէմ։
20 Աբեսաղոմի ծառաներն եկան այդ կնոջ մօտ, նրա տունը եւ հարցրին. «Ո՞ւր են Աքիմաասն ու Յովնաթանը»: Կինը նրանց պատասխանեց. «Գետից այն կողմ անցան»: Նրանք փնտռեցին նրանց եւ, չգտնելով, վերադարձան Երուսաղէմ:
20 Աբիսողոմին ծառաները այն կնոջ տունը մտան ու ըսին. «Աքիմաասն ու Յովնաթանը ո՞ւր են»։ Կինը անոնց ըսաւ. «Ջուրին* անդիի կողմը անցան»։ Անոնք փնտռեցին ու չգտնելով Երուսաղէմ դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
17:2017:20 И пришли рабы Авессалома к женщине в дом, и сказали: где Ахимаас и Ионафан? И сказала им женщина: они перешли вброд реку. И искали они, и не нашли, и возвратились в Иерусалим.
17:20 καὶ και and; even ἦλθαν ερχομαι come; go οἱ ο the παῖδες παις child; boy Αβεσσαλωμ αβεσσαλωμ to; toward τὴν ο the γυναῖκα γυνη woman; wife εἰς εις into; for τὴν ο the οἰκίαν οικια house; household καὶ και and; even εἶπαν επω say; speak ποῦ που.1 where? Αχιμαας αχιμαας and; even Ιωναθαν ιωναθαν and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἡ ο the γυνή γυνη woman; wife παρῆλθαν παρερχομαι pass; transgress μικρὸν μικρος little; small τοῦ ο the ὕδατος υδωρ water καὶ και and; even ἐζήτησαν ζητεω seek; desire καὶ και and; even οὐχ ου not εὗραν ευρισκω find καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
17:20 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come עַבְדֵי֩ ʕavᵊḏˌê עֶבֶד servant אַבְשָׁלֹ֨ום ʔavšālˌôm אַבְשָׁלֹום Absalom אֶֽל־ ʔˈel- אֶל to הָ hā הַ the אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman הַ ha הַ the בַּ֗יְתָה bbˈayᵊṯā בַּיִת house וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אַיֵּ֗ה ʔayyˈē אַיֵּה where אֲחִימַ֨עַץ֙ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz וִ wi וְ and יהֹ֣ונָתָ֔ן yhˈônāṯˈān יְהֹונָתָן Jehonathan וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לָהֶם֙ lāhˌem לְ to הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman עָבְר֖וּ ʕāvᵊrˌû עבר pass מִיכַ֣ל mîḵˈal מִיכָל [uncertain] הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וַ wa וְ and יְבַקְשׁוּ֙ yᵊvaqšˌû בקשׁ seek וְ wᵊ וְ and לֹ֣א lˈō לֹא not מָצָ֔אוּ māṣˈāʔû מצא find וַ wa וְ and יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
17:20. cumque venissent servi Absalom ad mulierem in domum dixerunt ubi est Achimaas et Ionathan et respondit eis mulier transierunt gustata paululum aqua at hii qui quaerebant cum non repperissent reversi sunt HierusalemAnd when Absalom's servants were come into the house, they said to the woman: Where is Achimaas and Jonathan? and the woman answered them: They passed on in haste, after they had tasted a little water. But they that sought them, when they found them not, returned into Jerusalem.
20. And Absalom’s servants came to the woman to the house; and they said, Where are Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem.
17:20. And when the servants of Absalom had entered into the house, they said to the woman, “Where is Ahimaaz and Jonathan?” And the woman responded to them, “They passed through hurriedly, after they had taken a little water.” But those who were seeking them, when they had not found them, returned to Jerusalem.
17:20. And when Absalom’s servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find [them], they returned to Jerusalem.
And when Absalom' s servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find [them], they returned to Jerusalem:

17:20 И пришли рабы Авессалома к женщине в дом, и сказали: где Ахимаас и Ионафан? И сказала им женщина: они перешли вброд реку. И искали они, и не нашли, и возвратились в Иерусалим.
17:20
καὶ και and; even
ἦλθαν ερχομαι come; go
οἱ ο the
παῖδες παις child; boy
Αβεσσαλωμ αβεσσαλωμ to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
καὶ και and; even
εἶπαν επω say; speak
ποῦ που.1 where?
Αχιμαας αχιμαας and; even
Ιωναθαν ιωναθαν and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
γυνή γυνη woman; wife
παρῆλθαν παρερχομαι pass; transgress
μικρὸν μικρος little; small
τοῦ ο the
ὕδατος υδωρ water
καὶ και and; even
ἐζήτησαν ζητεω seek; desire
καὶ και and; even
οὐχ ου not
εὗραν ευρισκω find
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
17:20
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
עַבְדֵי֩ ʕavᵊḏˌê עֶבֶד servant
אַבְשָׁלֹ֨ום ʔavšālˌôm אַבְשָׁלֹום Absalom
אֶֽל־ ʔˈel- אֶל to
הָ הַ the
אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
בַּ֗יְתָה bbˈayᵊṯā בַּיִת house
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
אַיֵּ֗ה ʔayyˈē אַיֵּה where
אֲחִימַ֨עַץ֙ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
וִ wi וְ and
יהֹ֣ונָתָ֔ן yhˈônāṯˈān יְהֹונָתָן Jehonathan
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
עָבְר֖וּ ʕāvᵊrˌû עבר pass
מִיכַ֣ל mîḵˈal מִיכָל [uncertain]
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
וַ wa וְ and
יְבַקְשׁוּ֙ yᵊvaqšˌû בקשׁ seek
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
מָצָ֔אוּ māṣˈāʔû מצא find
וַ wa וְ and
יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return
יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
17:20. cumque venissent servi Absalom ad mulierem in domum dixerunt ubi est Achimaas et Ionathan et respondit eis mulier transierunt gustata paululum aqua at hii qui quaerebant cum non repperissent reversi sunt Hierusalem
And when Absalom's servants were come into the house, they said to the woman: Where is Achimaas and Jonathan? and the woman answered them: They passed on in haste, after they had tasted a little water. But they that sought them, when they found them not, returned into Jerusalem.
17:20. And when the servants of Absalom had entered into the house, they said to the woman, “Where is Ahimaaz and Jonathan?” And the woman responded to them, “They passed through hurriedly, after they had taken a little water.” But those who were seeking them, when they had not found them, returned to Jerusalem.
17:20. And when Absalom’s servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find [them], they returned to Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:20: As soon as ever she had hid the men she went into the house, as if busy about her usual occupations. Had Absalom's servants, who had had information from some of the people of Bahurim that the men had come to this house, found her in the court it might have directed their attention to the peeled barley.
Over the brook of water - Compare Sa2 16:9 note. The word for "brook" ("Michal") occurs only here. One has been found in this very district, still so called. The woman showed great presence of mind and adroitness in not denying that they had been there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: They be gone: Sa2 15:34; Exo 1:19; Jos 2:4, Jos 2:5; Sa1 19:14-17, Sa1 21:2, Sa1 27:11, Sa1 27:12
when they had sought: Jos 2:22, Jos 2:23
Carl Friedrich Keil and Franz Delitzsch

When Absalom's servants came and asked for the priest's sons, the woman said, They have gone over the little water-brook (המּים מיכל, ἁπ. λεγ.), and thus led them wrong, so that they did not find them.
Geneva 1599
And when Absalom's servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the (i) brook of water. And when they had sought and could not find [them], they returned to Jerusalem.
(i) The Chaldee text reads: Now they have passed the Jordan.
John Gill
And when Absalom's servants came to the woman to the house,.... Who were sent after then, had intelligence which way they took, and into what house they turned:
they said, where are Ahimaaz and Jonathan? calling them by their names, being persons well known, and as to them, so to the woman of the house, as they supposed:
and the woman said unto them, they be gone over the brook of water; the river Jordan; so the Targum,"they have already passed over Jordan;''
this was a lie she told them, which is not to be justified; the Vulgate Latin version,"they passed over hastily, having drank a little water;''and so Josephus (r) in some copies:
and when they had sought and could not find them; not only searched that house, but very probably others in Bahurim:
they returned to Jerusalem; to give an account what success they had.
(r) Antiqu. l. 7. c. 9. sect. 7. Hudson. not. in ib.
John Wesley
Over the brook of water - That is, over Jordan. This was a manifest lie.
17:2117:21: Եւ եղեւ յետ գնալոյն նոցա, ելին ՚ի գբոյն եւ չոգան՝ պատմեցին արքայի Դաւթի, եւ ասեն ցԴաւիթ. Արիք եւ անցէ՛ք ըստ ջուրդ. զի զայս ինչ եւ զա՛յս խորհեցաւ վասն ձեր Աքիտոփէլ։
21 Նրանց գնալուց յետոյ սրանք ջրհորից դուրս եկան եւ գնացին Դաւիթ արքայի մօտ ու պատմեցին՝ ասելով. «Ելէ՛ք ու անցէ՛ք գետը, քանզի Աքիտոփէլն այսպէս ու այսպէս է խորհուրդ տուել ձեր դէմ»:
21 Անոնց երթալէն ետքը ջրհորէն ելան ու գացին Դաւիթ թագաւորին իմացուցին եւ ըսին. «Ելէ՛ք ու շուտով ջուրէն անցէ՛ք, քանզի Աքիտոփէլ ձեզի համար այսպիսի խորհուրդ մը տուաւ»։
Եւ եղեւ յետ գնալոյն նոցա, ելին ի գբոյն եւ չոգան պատմեցին արքայի Դաւթի, եւ ասեն ցԴաւիթ. Արիք եւ անցէք[233] ըստ ջուրդ. զի զայս ինչ եւ զայս խորհեցաւ վասն ձեր Աքիտոփէլ:

17:21: Եւ եղեւ յետ գնալոյն նոցա, ելին ՚ի գբոյն եւ չոգան՝ պատմեցին արքայի Դաւթի, եւ ասեն ցԴաւիթ. Արիք եւ անցէ՛ք ըստ ջուրդ. զի զայս ինչ եւ զա՛յս խորհեցաւ վասն ձեր Աքիտոփէլ։
21 Նրանց գնալուց յետոյ սրանք ջրհորից դուրս եկան եւ գնացին Դաւիթ արքայի մօտ ու պատմեցին՝ ասելով. «Ելէ՛ք ու անցէ՛ք գետը, քանզի Աքիտոփէլն այսպէս ու այսպէս է խորհուրդ տուել ձեր դէմ»:
21 Անոնց երթալէն ետքը ջրհորէն ելան ու գացին Դաւիթ թագաւորին իմացուցին եւ ըսին. «Ելէ՛ք ու շուտով ջուրէն անցէ՛ք, քանզի Աքիտոփէլ ձեզի համար այսպիսի խորհուրդ մը տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2117:21 Когда они ушли, те вышли из колодезя, пошли и известили царя Давида и сказали Давиду: встаньте и поскорее перейдите воду; ибо так и так советовал о вас Ахитофел.
17:21 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὸ ο the ἀπελθεῖν απερχομαι go off; go away αὐτοὺς αυτος he; him καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἐκ εκ from; out of τοῦ ο the λάκκου λακκος and; even ἐπορεύθησαν πορευομαι travel; go καὶ και and; even ἀνήγγειλαν αναγγελλω announce τῷ ο the βασιλεῖ βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even διάβητε διαβαινω step through; go across ταχέως ταχεως quickly τὸ ο the ὕδωρ υδωρ water ὅτι οτι since; that οὕτως ουτως so; this way ἐβουλεύσατο βουλευω intend; deliberate περὶ περι about; around ὑμῶν υμων your Αχιτοφελ αχιτοφελ Achitophel; Akhitofel
17:21 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after לֶכְתָּ֗ם leḵtˈām הלך walk וַֽ wˈa וְ and יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend מֵֽ mˈē מִן from הַ ha הַ the בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well וַ wa וְ and יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk וַ wa וְ and יַּגִּ֖דוּ yyaggˌiḏû נגד report לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֶל־ ʔel- אֶל to דָּוִ֗ד dāwˈiḏ דָּוִד David ק֣וּמוּ qˈûmû קום arise וְ wᵊ וְ and עִבְר֤וּ ʕivrˈû עבר pass מְהֵרָה֙ mᵊhērˌā מְהֵרָה haste אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water כִּי־ kî- כִּי that כָ֛כָה ḵˈāḵā כָּכָה thus יָעַ֥ץ yāʕˌaṣ יעץ advise עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon אֲחִיתֹֽפֶל׃ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
17:21. cumque abissent ascenderunt illi de puteo et pergentes nuntiaverunt regi David atque dixerunt surgite transite cito fluvium quoniam huiuscemodi dedit consilium contra vos AhitofelAnd when they were gone, they came up out of the well, and going on told king David, and said: Arise, and pass quickly over the river: for this manner of counsel has Achitophel given against you.
21. And it came to pass, after they were departed, that they came up out of the well, and went and told king David; and they said unto David, Arise ye, and pass quickly over the water: for thus hath Ahithophel counselled against you.
17:21. And when they had gone, they ascended from the well. And traveling, they reported to king David, and they said: “Rise up, and go across the river quickly. For Ahithophel has given a counsel of this kind against you.”
17:21. And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.
And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you:

17:21 Когда они ушли, те вышли из колодезя, пошли и известили царя Давида и сказали Давиду: встаньте и поскорее перейдите воду; ибо так и так советовал о вас Ахитофел.
17:21
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
τὸ ο the
ἀπελθεῖν απερχομαι go off; go away
αὐτοὺς αυτος he; him
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ἐκ εκ from; out of
τοῦ ο the
λάκκου λακκος and; even
ἐπορεύθησαν πορευομαι travel; go
καὶ και and; even
ἀνήγγειλαν αναγγελλω announce
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
διάβητε διαβαινω step through; go across
ταχέως ταχεως quickly
τὸ ο the
ὕδωρ υδωρ water
ὅτι οτι since; that
οὕτως ουτως so; this way
ἐβουλεύσατο βουλευω intend; deliberate
περὶ περι about; around
ὑμῶν υμων your
Αχιτοφελ αχιτοφελ Achitophel; Akhitofel
17:21
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
לֶכְתָּ֗ם leḵtˈām הלך walk
וַֽ wˈa וְ and
יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend
מֵֽ mˈē מִן from
הַ ha הַ the
בְּאֵ֔ר bbᵊʔˈēr בְּאֵר well
וַ wa וְ and
יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk
וַ wa וְ and
יַּגִּ֖דוּ yyaggˌiḏû נגד report
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֶל־ ʔel- אֶל to
דָּוִ֗ד dāwˈiḏ דָּוִד David
ק֣וּמוּ qˈûmû קום arise
וְ wᵊ וְ and
עִבְר֤וּ ʕivrˈû עבר pass
מְהֵרָה֙ mᵊhērˌā מְהֵרָה haste
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
כִּי־ kî- כִּי that
כָ֛כָה ḵˈāḵā כָּכָה thus
יָעַ֥ץ yāʕˌaṣ יעץ advise
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
אֲחִיתֹֽפֶל׃ ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
17:21. cumque abissent ascenderunt illi de puteo et pergentes nuntiaverunt regi David atque dixerunt surgite transite cito fluvium quoniam huiuscemodi dedit consilium contra vos Ahitofel
And when they were gone, they came up out of the well, and going on told king David, and said: Arise, and pass quickly over the river: for this manner of counsel has Achitophel given against you.
17:21. And when they had gone, they ascended from the well. And traveling, they reported to king David, and they said: “Rise up, and go across the river quickly. For Ahithophel has given a counsel of this kind against you.”
17:21. And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: Arise: Sa2 17:15, Sa2 17:16
thus hath Ahithophel: Sa2 17:1-3
Carl Friedrich Keil and Franz Delitzsch

When they had gone away, the priest's sons came up out of the well and brought David the news, saying, "Go quickly over the water, for thus hath Ahithophel counselled against you;" whereupon David and all the people with him went hastily over the Jordan. "Till the morning dawn not one was missed who had not gone over." אחד עד, lit. even to one there was not any one missed.
Geneva 1599
And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for (k) thus hath Ahithophel counselled against you.
(k) That is, to pursue you with all haste.
John Gill
And it came to pass after they were departed,.... The servants of Absalom:
that they came up out of the well; the sons of the priests, being informed by the woman that they were gone; Josephus (s) says they were drawn up by the woman with a rope:
and went and told King David; who was now in the plain of the wilderness, perhaps near Jericho, and not a great way from Jordan, to whom they related the whole of their message:
and said unto David; as they were directed:
arise, and pass quickly over the water; the river Jordan:
for thus hath Ahithophel counselled against you; to come with twelve thousand men, and fall upon him that very night; and it was not certain his counsel would be rejected; and therefore it was advisable for David to prepare against the worst.
(s) Antiqu. l. 7. c. 9. sect. 7. Hudson. not. in ib.
17:2217:22: Եւ յարեա՛ւ Դաւիթ՝ եւ ամենայն ժողովուրդն որ ընդ նմա, եւ անցի՛ն ընդ Յորդանան մինչեւ ՚ի լուսանալ առաւօտուն, մինչեւ ո՛չ մնալոյ եւ ո՛չ միոյ ուրուք՝ որ ո՛չ անց ընդ Յորդանան[3329]։ [3329] Ոմանք. Մինչեւ ցլուսանալ առա՛՛։
22 Դաւիթն ու նրա հետ եղող ամբողջ ժողովուրդը առաւօտեան, նախքան լուսանալը ելան ու անցան Յորդանան գետը: Ոչ ոք չմնաց, որ անցած չլինէր Յորդանան գետը:
22 Դաւիթ ու անոր հետ եղող բոլոր ժողովուրդը ելան ու Յորդանանէն անցան ու մինչեւ առաւօտեան լոյսը Յորդանանէն չանցած մարդ չմնաց։
Եւ յարեաւ Դաւիթ եւ ամենայն ժողովուրդն որ ընդ նմա, եւ անցին ընդ Յորդանան մինչեւ ի լուսանալ առաւօտուն, մինչեւ ոչ մնալոյ եւ ոչ միոյ ուրուք որ ոչ անց ընդ Յորդանան:

17:22: Եւ յարեա՛ւ Դաւիթ՝ եւ ամենայն ժողովուրդն որ ընդ նմա, եւ անցի՛ն ընդ Յորդանան մինչեւ ՚ի լուսանալ առաւօտուն, մինչեւ ո՛չ մնալոյ եւ ո՛չ միոյ ուրուք՝ որ ո՛չ անց ընդ Յորդանան[3329]։
[3329] Ոմանք. Մինչեւ ցլուսանալ առա՛՛։
22 Դաւիթն ու նրա հետ եղող ամբողջ ժողովուրդը առաւօտեան, նախքան լուսանալը ելան ու անցան Յորդանան գետը: Ոչ ոք չմնաց, որ անցած չլինէր Յորդանան գետը:
22 Դաւիթ ու անոր հետ եղող բոլոր ժողովուրդը ելան ու Յորդանանէն անցան ու մինչեւ առաւօտեան լոյսը Յորդանանէն չանցած մարդ չմնաց։
zohrab-1805▾ eastern-1994▾ western am▾
17:2217:22 И встал Давид и все люди, бывшие с ним, и перешли Иордан; к рассвету не осталось ни одного, который не перешел бы Иордана.
17:22 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even διέβησαν διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis ἕως εως till; until τοῦ ο the φωτὸς φως light τοῦ ο the πρωί πρωι early ἕως εως till; until ἑνὸς εις.1 one; unit οὐκ ου not ἔλαθεν λανθανω go unnoticed; unaware ὃς ος who; what οὐ ου not διῆλθεν διερχομαι pass through; spread τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis
17:22 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise דָּוִ֗ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with וַ wa וְ and יַּעַבְר֖וּ yyaʕavrˌû עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan עַד־ ʕaḏ- עַד unto אֹ֣ור ʔˈôr אור be light הַ ha הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning עַד־ ʕaḏ- עַד unto אַחַד֙ ʔaḥˌaḏ אֶחָד one לֹ֣א lˈō לֹא not נֶעְדָּ֔ר neʕdˈār עדר be missing אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not עָבַ֖ר ʕāvˌar עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
17:22. surrexit ergo David et omnis populus qui erat cum eo et transierunt Iordanem donec dilucesceret et ne unus quidem residuus fuit qui non transisset fluviumSo David arose, and all the people that were with him, and they passed over the Jordan, until it grew light, and not one of them was left that was not gone ever the river.
22. Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.
17:22. Therefore, David rose up, and all the people who were with him, and they crossed over the Jordan, until first light. And not even one of them was left behind who had not crossed over the river.
17:22. Then David arose, and all the people that [were] with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.
Then David arose, and all the people that [were] with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan:

17:22 И встал Давид и все люди, бывшие с ним, и перешли Иордан; к рассвету не осталось ни одного, который не перешел бы Иордана.
17:22
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
διέβησαν διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
ἕως εως till; until
τοῦ ο the
φωτὸς φως light
τοῦ ο the
πρωί πρωι early
ἕως εως till; until
ἑνὸς εις.1 one; unit
οὐκ ου not
ἔλαθεν λανθανω go unnoticed; unaware
ὃς ος who; what
οὐ ου not
διῆλθεν διερχομαι pass through; spread
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
17:22
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
דָּוִ֗ד dāwˈiḏ דָּוִד David
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֔ו ʔittˈô אֵת together with
וַ wa וְ and
יַּעַבְר֖וּ yyaʕavrˌû עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan
עַד־ ʕaḏ- עַד unto
אֹ֣ור ʔˈôr אור be light
הַ ha הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
עַד־ ʕaḏ- עַד unto
אַחַד֙ ʔaḥˌaḏ אֶחָד one
לֹ֣א lˈō לֹא not
נֶעְדָּ֔ר neʕdˈār עדר be missing
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
עָבַ֖ר ʕāvˌar עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
17:22. surrexit ergo David et omnis populus qui erat cum eo et transierunt Iordanem donec dilucesceret et ne unus quidem residuus fuit qui non transisset fluvium
So David arose, and all the people that were with him, and they passed over the Jordan, until it grew light, and not one of them was left that was not gone ever the river.
17:22. Therefore, David rose up, and all the people who were with him, and they crossed over the Jordan, until first light. And not even one of them was left behind who had not crossed over the river.
17:22. Then David arose, and all the people that [were] with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ahithophel's Death; Absalom's Pursuit of David. B. C. 1023.

22 Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan. 23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father. 24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. 25 And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother. 26 So Israel and Absalom pitched in the land of Gilead. 27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, 28 Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, 29 And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.
Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, v. 22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (ch. ii. 8), David now made his head-quarters, v. 24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.
II. The death of Ahithophel, v. 23. He died by his own hands, felo de se--a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis--in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Ps. vii. 15, 16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (v. 13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (v. 15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Eccl. viii. 10.
III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, v. 24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, v. 26. Absalom made one Amasa his general (v. 25), whose father was by birth Jether, an Ishmaelite (1 Chron. ii. 17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (1 Chron. ii. 16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.
IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, v. 27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (ch. ix. 4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, &c., v. 28, 29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: and they passed: Sa2 17:24; Pro 27:12; Mat 10:16
there lacked: Num 31:49; Joh 18:9
Geneva 1599
Then David arose, and all the people that [were] with him, and they passed over Jordan: (l) by the morning light there lacked not one of them that was not gone over Jordan.
(l) They travelled all night, and by morning had all their company passed over.
John Gill
Then David arose, and all the people that were with him, and passed over Jordan,.... Taking the advice of Hushai:
by the morning light there lacked not one of them that was not gone over Jordan; they travelled all night, and before it was morning they had all passed the river in boats, or through the fords, and not one was lost in the passage, nor any deserted, see Jn 17:12; and now perhaps David penned the forty second and forty third psalms, Ps 42:1.
17:2317:23: Եւ Աքիտոփէլ իբրեւ ետես թէ ո՛չ եղեւ խորհուրդն նորա, հանդերձեաց զէ՛շ իւր, եւ յարեաւ գնաց ՚ի տուն իւր ՚ի քաղաք, եւ հրամա՛ն ետ տան իւրում, եւ խե՛ղդ արկ՝ եւ մեռաւ, եւ թաղեցա՛ւ ՚ի գերեզմանի հօր իւրոյ։
23 Աքիտոփէլը երբ տեսաւ, որ իր խորհուրդը ի դերեւ ելաւ, համետեց իր էշը, ելաւ գնաց քաղաք, իր տունը, եւ իր տանը կարգադրութիւններ անելուց յետոյ կախուեց: Նա մեռաւ եւ թաղուեց իր հօր գերեզմանում:
23 Աքիտոփէլ, երբ տեսաւ թէ իր խորհուրդը չկատարուեցաւ, իր իշուն համետը դրաւ ու ելաւ իր քաղաքը ու իր տունը գնաց եւ իր տանը համար կարգադրութիւններ ըրաւ ու ինքզինք խեղդեց ու մեռաւ եւ իր հօրը գերեզմանը թաղուեցաւ։
Եւ Աքիտոփէլ իբրեւ ետես եթէ ոչ եղեւ խորհուրդն նորա, հանդերձեաց զէշ իւր եւ յարեաւ գնաց ի տուն իւր ի քաղաք, եւ հրաման ետ տան իւրում, եւ խեղդ արկ եւ մեռաւ, եւ թաղեցաւ ի գերեզմանի հօր իւրոյ:

17:23: Եւ Աքիտոփէլ իբրեւ ետես թէ ո՛չ եղեւ խորհուրդն նորա, հանդերձեաց զէ՛շ իւր, եւ յարեաւ գնաց ՚ի տուն իւր ՚ի քաղաք, եւ հրամա՛ն ետ տան իւրում, եւ խե՛ղդ արկ՝ եւ մեռաւ, եւ թաղեցա՛ւ ՚ի գերեզմանի հօր իւրոյ։
23 Աքիտոփէլը երբ տեսաւ, որ իր խորհուրդը ի դերեւ ելաւ, համետեց իր էշը, ելաւ գնաց քաղաք, իր տունը, եւ իր տանը կարգադրութիւններ անելուց յետոյ կախուեց: Նա մեռաւ եւ թաղուեց իր հօր գերեզմանում:
23 Աքիտոփէլ, երբ տեսաւ թէ իր խորհուրդը չկատարուեցաւ, իր իշուն համետը դրաւ ու ելաւ իր քաղաքը ու իր տունը գնաց եւ իր տանը համար կարգադրութիւններ ըրաւ ու ինքզինք խեղդեց ու մեռաւ եւ իր հօրը գերեզմանը թաղուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2317:23 И увидел Ахитофел, что не исполнен совет его, и оседлал осла, и собрался, и пошел в дом свой, в город свой, и сделал завещание дому своему, и удавился, и умер, и был погребен в гробе отца своего.
17:23 καὶ και and; even Αχιτοφελ αχιτοφελ view; see ὅτι οτι since; that οὐκ ου not ἐγενήθη γινομαι happen; become ἡ ο the βουλὴ βουλη intent αὐτοῦ αυτος he; him καὶ και and; even ἐπέσαξεν επισαττω the ὄνον ονος donkey αὐτοῦ αυτος he; him καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἀπῆλθεν απερχομαι go off; go away εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the πόλιν πολις city αὐτοῦ αυτος he; him καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἀπήγξατο απαγχω hang καὶ και and; even ἀπέθανεν αποθνησκω die καὶ και and; even πάρεξ θαπτω bury; have a funeral for ἐν εν in τῷ ο the τάφῳ ταφος grave τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him
17:23 וַ wa וְ and אֲחִיתֹ֣פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel רָאָ֗ה rāʔˈā ראה see כִּ֣י kˈî כִּי that לֹ֣א lˈō לֹא not נֶעֶשְׂתָה֮ neʕeśᵊṯā עשׂה make עֲצָתֹו֒ ʕᵃṣāṯˌô עֵצָה counsel וַ wa וְ and יַּחֲבֹ֣שׁ yyaḥᵃvˈōš חבשׁ saddle אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲמֹ֗ור ḥᵃmˈôr חֲמֹור he-ass וַ wa וְ and יָּ֜קָם yyˈāqom קום arise וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk אֶל־ ʔel- אֶל to בֵּיתֹו֙ bêṯˌô בַּיִת house אֶל־ ʔel- אֶל to עִירֹ֔ו ʕîrˈô עִיר town וַ wa וְ and יְצַ֥ו yᵊṣˌaw צוה command אֶל־ ʔel- אֶל to בֵּיתֹ֖ו bêṯˌô בַּיִת house וַ wa וְ and יֵּחָנַ֑ק yyēḥānˈaq חנק strangle וַ wa וְ and יָּ֕מָת yyˈāmoṯ מות die וַ wa וְ and יִּקָּבֵ֖ר yyiqqāvˌēr קבר bury בְּ bᵊ בְּ in קֶ֥בֶר qˌever קֶבֶר grave אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
17:23. porro Ahitofel videns quod non fuisset factum consilium suum stravit asinum suum et surrexit et abiit in domum suam et in civitatem suam et disposita domo sua suspendio interiit et sepultus est in sepulchro patris suiBut Achitophel seeing that his counsel was not followed, saddled his ass, and arose and went home to his house and to his city, and putting his house in order, hanged himself, and was buried in the sepulchre of his father.
23. And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home, unto his city, and set his house in order, and hanged himself; and he died, and was buried in the sepulchre of his father.
17:23. Then Ahithophel, seeing that his counsel had not been done, saddled his donkey, and he rose up and went away to his own house and to his own city. And putting his house in order, he killed himself by hanging. And he was buried in the sepulcher of his father.
17:23. And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father:

17:23 И увидел Ахитофел, что не исполнен совет его, и оседлал осла, и собрался, и пошел в дом свой, в город свой, и сделал завещание дому своему, и удавился, и умер, и был погребен в гробе отца своего.
17:23
καὶ και and; even
Αχιτοφελ αχιτοφελ view; see
ὅτι οτι since; that
οὐκ ου not
ἐγενήθη γινομαι happen; become
ο the
βουλὴ βουλη intent
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπέσαξεν επισαττω the
ὄνον ονος donkey
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
πόλιν πολις city
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπήγξατο απαγχω hang
καὶ και and; even
ἀπέθανεν αποθνησκω die
καὶ και and; even
πάρεξ θαπτω bury; have a funeral for
ἐν εν in
τῷ ο the
τάφῳ ταφος grave
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
17:23
וַ wa וְ and
אֲחִיתֹ֣פֶל ʔᵃḥîṯˈōfel אֲחִיתֹפֶל Ahithophel
רָאָ֗ה rāʔˈā ראה see
כִּ֣י kˈî כִּי that
לֹ֣א lˈō לֹא not
נֶעֶשְׂתָה֮ neʕeśᵊṯā עשׂה make
עֲצָתֹו֒ ʕᵃṣāṯˌô עֵצָה counsel
וַ wa וְ and
יַּחֲבֹ֣שׁ yyaḥᵃvˈōš חבשׁ saddle
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲמֹ֗ור ḥᵃmˈôr חֲמֹור he-ass
וַ wa וְ and
יָּ֜קָם yyˈāqom קום arise
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
אֶל־ ʔel- אֶל to
בֵּיתֹו֙ bêṯˌô בַּיִת house
אֶל־ ʔel- אֶל to
עִירֹ֔ו ʕîrˈô עִיר town
וַ wa וְ and
יְצַ֥ו yᵊṣˌaw צוה command
אֶל־ ʔel- אֶל to
בֵּיתֹ֖ו bêṯˌô בַּיִת house
וַ wa וְ and
יֵּחָנַ֑ק yyēḥānˈaq חנק strangle
וַ wa וְ and
יָּ֕מָת yyˈāmoṯ מות die
וַ wa וְ and
יִּקָּבֵ֖ר yyiqqāvˌēr קבר bury
בְּ bᵊ בְּ in
קֶ֥בֶר qˌever קֶבֶר grave
אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
17:23. porro Ahitofel videns quod non fuisset factum consilium suum stravit asinum suum et surrexit et abiit in domum suam et in civitatem suam et disposita domo sua suspendio interiit et sepultus est in sepulchro patris sui
But Achitophel seeing that his counsel was not followed, saddled his ass, and arose and went home to his house and to his city, and putting his house in order, hanged himself, and was buried in the sepulchre of his father.
17:23. Then Ahithophel, seeing that his counsel had not been done, saddled his donkey, and he rose up and went away to his own house and to his own city. And putting his house in order, he killed himself by hanging. And he was buried in the sepulcher of his father.
17:23. And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 - 1903-1914
23: См. пр. к 14: ст.
Adam Clarke: Commentary on the Bible - 1831
17:23: Put his household in order - This self-murder could not be called lunacy, as every step to it was deliberate. He foresaw Absalom's ruin; and he did not choose to witness it, and share in the disgrace: and he could expect no mercy at the hands of David. He was a very bad man, and died an unprepared and accursed death.
2 Kings (2 Samuel) 17:25
Albert Barnes: Notes on the Bible - 1834
17:23: To his city - To Giloh (marginal reference). Ahithophel was probably influenced by deep mortification at the slight put upon him by rejecting his counsel. He is a memorable example of the impotence of worldly wisdom. Compare the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: saw: Pro 16:18, Pro 19:3
followed: Heb. done
his city: Sa2 15:12
put his household in order: Heb. gave charge concerning his house, Kg2 20:1
and hanged: Sa2 15:31; Sa1 31:4, Sa1 31:5; Kg1 16:18; Job 31:3; Psa 5:10, Psa 55:23; Mat 27:5
Carl Friedrich Keil and Franz Delitzsch

Tit is still further stated in conclusion, that when Ahithophel saw that his advice was not carried out, he saddled his ass and returned to his home, and there set his house in order and hanged himself, because he could foresee that Absalom would lose his cause through not taking his advice, and it would then be all over with himself. Thus was David's prayer (2Kings 15:31) fulfilled.
Geneva 1599
And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and (m) hanged himself, and died, and was buried in the sepulchre of his father.
(m) God's just vengeance even in this life is poured on them who are enemies, traitors, or persecutors of his Church.
John Gill
And when Ahithophel saw that his counsel was not followed,.... But that of Hushai:
he saddled his ass; or ordered it to be saddled:
and arose, and gat him home to his house, to his city; which was Giloh in the tribe of Judah, 2Kings 15:12,
and put his household in order; made his will, and disposed of his estates, see Is 38:1; or "commanded his house" or "household" (t); gave orders and instructions, both relating to himself when dead, where and how he should be buried, and to his family, how they should behave to one another and among their neighbours, and towards their superiors; and particularly, the Jews say (u), he gave them this charge, not to rebel against the government of the house of David:
and hanged himself; so to his other sins added that of suicide, which was done deliberately, as the preceding clause shows; this he did, partly because his proud spirit could not bear it that his counsel should be slighted, and that of another be preferred to it; and partly because he plainly foresaw that the cause of Absalom would be ruined by neglecting his counsel and following that of Hushai's, whereby he himself would fall into the hands of David, and be put to death by him as a traitor; and he chose to die by his own hand, and not his; and the rather, to prevent the confiscation of his goods and estates as a traitor, and his heirs being deprived of them; though some think he died of a disease, by strangling or suffocation in the throat, was choked through grief and trouble; so R. Elias observes (w), that some say that this disease came upon him through the greatness of his grief of mind and trouble of soul, because his counsel was not taken, and he died of strangling; and they say this, because they reckon it an absurdity for so wise and understanding a man as he was to hang himself; but the case seems very clear that he did kill himself; the Jews say (x) he was but thirty three years of age when he died; for being a bloody and deceitful man, he did not live out half his days, Ps 55:23; which psalm was penned on his account; but one so young could hardly be a counsellor of David, and so famous for his wise counsel; and besides, if so young, could not be the grandfather of Bathsheba, as the Jews say:
and died, and was buried in the sepulchre of his father; though he died an ignominious death, he had an honourable burial; it perhaps not being usual in those times to put any mark of infamy on those that killed themselves, by refusing them interment in the common burying places of their friends and neighbours.
(t) "praecepit ad domum suam", Montanus. (u) T. Hieros. Sanhedrin, fol. 29. 1. (w) In Tishbi, p. 129. & David de Pomis, Lexic. fol. 148. 2. (x) T. Bab. Sanhedrin, fol. 106. 2.
John Wesley
Hanged himself - See here contempt poured upon the wisdom of man! He that was more renowned for policy than ever any man was, played the fool with himself more than ever any man did. See likewise honour done to the justice of God! The wicked is snared in the work of his own hands.
Robert Jamieson, A. R. Fausset and David Brown
AHITHOPHEL HANGS HIMSELF. (2Kings 17:23-29)
when Ahithophel saw that his counsel was not followed--His vanity was wounded, his pride mortified on finding that his ascendency was gone; but that chagrin was aggravated by other feelings--a painful conviction that through the delay which had been resolved on, the cause of Absalom was lost. Hastening home, therefore, he arranged his private affairs, and knowing that the storm of retributive vengeance would fall chiefly upon him as the instigator and prop of the rebellion, he hanged himself. It may be remarked that the Israelites did not, at that time, refuse the rites of sepulture even to those who died by their own hands. He had an imitator in Judas, who resembled him in his treason, as well as in his infamous end.
17:2417:24: Եւ Դաւիթ եհա՛ս ՚ի Բանակս. եւ Աբեսողոմ ա՛նց ընդ Յորդանան՝ ինքն եւ ամենայն Իսրայէլ ընդ նմա։
24 Դաւիթը հասաւ Բանակատեղիներ, իսկ Աբեսաղոմն ինքը եւ նրա հետ ամբողջ Իսրայէլը անցան Յորդանան գետը:
24 Դաւիթ Մանայիմ հասաւ։ Աբիսողոմ ալ բոլոր Իսրայէլի մարդոցը հետ Յորդանանէն անցաւ։
Եւ Դաւիթ եհաս [234]ի Բանակս. եւ Աբիսողոմ անց ընդ Յորդանան ինքն եւ ամենայն Իսրայէլ ընդ նմա:

17:24: Եւ Դաւիթ եհա՛ս ՚ի Բանակս. եւ Աբեսողոմ ա՛նց ընդ Յորդանան՝ ինքն եւ ամենայն Իսրայէլ ընդ նմա։
24 Դաւիթը հասաւ Բանակատեղիներ, իսկ Աբեսաղոմն ինքը եւ նրա հետ ամբողջ Իսրայէլը անցան Յորդանան գետը:
24 Դաւիթ Մանայիմ հասաւ։ Աբիսողոմ ալ բոլոր Իսրայէլի մարդոցը հետ Յորդանանէն անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2417:24 И пришел Давид в Маханаим, а Авессалом перешел Иордан, сам и весь Израиль с ним.
17:24 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith διῆλθεν διερχομαι pass through; spread εἰς εις into; for Μαναϊμ μαναιμ and; even Αβεσσαλωμ αβεσσαλωμ step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis αὐτὸς αυτος he; him καὶ και and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
17:24 וְ wᵊ וְ and דָוִ֖ד ḏāwˌiḏ דָּוִד David בָּ֣א bˈā בוא come מַחֲנָ֑יְמָה maḥᵃnˈāyᵊmā מַחֲנַיִם Mahanaim וְ wᵊ וְ and אַבְשָׁלֹ֗ם ʔavšālˈōm אַבְשָׁלֹום Absalom עָבַר֙ ʕāvˌar עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan ה֕וּא hˈû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אִ֥ישׁ ʔˌîš אִישׁ man יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּֽו׃ ʕimmˈô עִם with
17:24. David autem venit in Castra et Absalom transivit Iordanem ipse et omnis vir Israhel cum eoBut David came to the camp, and Absalom passed over the Jordan, he and all the men of Israel with him.
24. Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
17:24. Then David went to the encampment, and Absalom crossed over the Jordan, he and all the men of Israel with him.
17:24. Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him:

17:24 И пришел Давид в Маханаим, а Авессалом перешел Иордан, сам и весь Израиль с ним.
17:24
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
διῆλθεν διερχομαι pass through; spread
εἰς εις into; for
Μαναϊμ μαναιμ and; even
Αβεσσαλωμ αβεσσαλωμ step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
αὐτὸς αυτος he; him
καὶ και and; even
πᾶς πας all; every
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
17:24
וְ wᵊ וְ and
דָוִ֖ד ḏāwˌiḏ דָּוִד David
בָּ֣א bˈā בוא come
מַחֲנָ֑יְמָה maḥᵃnˈāyᵊmā מַחֲנַיִם Mahanaim
וְ wᵊ וְ and
אַבְשָׁלֹ֗ם ʔavšālˈōm אַבְשָׁלֹום Absalom
עָבַר֙ ʕāvˌar עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
ה֕וּא hˈû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אִ֥ישׁ ʔˌîš אִישׁ man
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּֽו׃ ʕimmˈô עִם with
17:24. David autem venit in Castra et Absalom transivit Iordanem ipse et omnis vir Israhel cum eo
But David came to the camp, and Absalom passed over the Jordan, he and all the men of Israel with him.
17:24. Then David went to the encampment, and Absalom crossed over the Jordan, he and all the men of Israel with him.
17:24. Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Маханаим - город средней части восточного Заиорданья, к югу от Иависа Галаадского.
Albert Barnes: Notes on the Bible - 1834
17:24: Mahanaim - See Sa2 2:8. The same reasons which induced Abner to choose it for Ishbosheth probablv made it a good rallying point for David. It was a strong city, in a well-provisioned country, with a mountainous district for retreat in case of need, and with a warlike and friendly population.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: Mahanaim: Sa2 2:8; Gen 32:2; Jos 13:26
Carl Friedrich Keil and Franz Delitzsch

The account of the civil war, which terminated with Absalom's defeat and death, is introduced in 2Kings 17:24-26 with a description of the relative position of the two hostile parties. David had come to Mahanaim, a city probably a fortified one, on the east of the Jordan, not far from the ford of the Jabbok (see at 2Kings 2:8). Absalom had also gone over the Jordan, "he and all the men with him," i.e., all the fighting men that he had gathered together according to Hushai's advice, and encamped in the land of Gilead.
John Gill
Then David came to Mahanaim,.... A city on the other side Jordan in the tribe of Gad, Josh 13:26, famous for its being the place where the angels of God met Jacob, Gen 32:1; and was for some time the seat of Ishbosheth the son of Saul, 2Kings 2:8;
and Absalom passed over Jordan, he, and all the men of Israel with him; not directly after David, but some time after, when, according to the counsel of Hushai, he had gathered all the warlike men of Israel to him that he could, and with this army pursued his father; not content to drive him to the other side Jordan, sought to seize his person, and take away his life, and so secure the crown and kingdom to him, of which he made no doubt, having such a numerous army, on which he relied.
John Wesley
Passed - Not speedily, but when all the men of Israel were gathered together according to Hushai's counsel.
Robert Jamieson, A. R. Fausset and David Brown
Then David came to Mahanaim--in the high eastern country of Gilead, the seat of Ish-bosheth's government.
Absalom passed over Jordan--It is not said how long an interval elapsed, but there must have been sufficient time to make the intended levy throughout the kingdom.
17:2517:25: Եւ զԱմեսայի կացո՛յց Աբեսողոմ փոխանակ Յովաբայ ՚ի վերայ զօրուն. եւ Ամեսայի՝ որդի՛ էր առն որում անո՛ւն էր Յոթոր Յեզրայելացի. նա եմո՛ւտ առ Աբիգեայ դուստր Յեսսեայ՝ քոյր Շարուհեայ մօր Յովաբայ[3330]։ [3330] Օրինակ մի. Դուստր Նաասայ քոյր Շա՛՛։
25 Աբեսաղոմը Յովաբի փոխարէն իր զօրքի հրամանատար կարգեց Ամեսայիին: Ամեսային որդին էր յեզրայելացի մի մարդու, որի անունն էր Յոթոր: Նա ամուսնացել էր Յովաբի մայր, Շարուհիի քոյր եւ Յեսսէի դուստր Աբիգեայի հետ:
25 Աբիսողոմ Յովաբին տեղը Ամեսային դրաւ զօրքին վրայ։ Ամեսայի Յեթեր անունով Իսրայելացիի* մը որդին էր։ Անիկա Յովաբին մօրը Շարուհեայի քոյրը, Նաասի աղջիկը Աբիգիան առեր էր։
Եւ զԱմեսայի կացոյց Աբիսողոմ փոխանակ Յովաբայ ի վերայ զօրուն. եւ Ամեսայի որդի էր առն որում անուն էր Յոթոր [235]Յեզրայելացի. նա եմուտ առ Աբիգեա դուստր Յեսսեայ` քոյր Շարուհեայ մօր Յովաբայ:

17:25: Եւ զԱմեսայի կացո՛յց Աբեսողոմ փոխանակ Յովաբայ ՚ի վերայ զօրուն. եւ Ամեսայի՝ որդի՛ էր առն որում անո՛ւն էր Յոթոր Յեզրայելացի. նա եմո՛ւտ առ Աբիգեայ դուստր Յեսսեայ՝ քոյր Շարուհեայ մօր Յովաբայ[3330]։
[3330] Օրինակ մի. Դուստր Նաասայ քոյր Շա՛՛։
25 Աբեսաղոմը Յովաբի փոխարէն իր զօրքի հրամանատար կարգեց Ամեսայիին: Ամեսային որդին էր յեզրայելացի մի մարդու, որի անունն էր Յոթոր: Նա ամուսնացել էր Յովաբի մայր, Շարուհիի քոյր եւ Յեսսէի դուստր Աբիգեայի հետ:
25 Աբիսողոմ Յովաբին տեղը Ամեսային դրաւ զօրքին վրայ։ Ամեսայի Յեթեր անունով Իսրայելացիի* մը որդին էր։ Անիկա Յովաբին մօրը Շարուհեայի քոյրը, Նաասի աղջիկը Աբիգիան առեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
17:2517:25 Авессалом поставил Амессая, вместо Иоава, над войском. Амессай был сын одного человека, по имени Иефера из Изрееля, который вошел к Авигее, дочери Нааса, сестре Саруи, матери Иоава.
17:25 καὶ και and; even τὸν ο the Αμεσσαϊ αμεσσαι establish; appoint Αβεσσαλωμ αβεσσαλωμ against; instead of Ιωαβ ιωαβ in; on τῆς ο the δυνάμεως δυναμις power; ability καὶ και and; even Αμεσσαϊ αμεσσαι son ἀνδρὸς ανηρ man; husband καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Ιοθορ ιοθορ the Ισραηλίτης ισραηλιτης Israelite οὗτος ουτος this; he εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward Αβιγαιαν αβιγαιαν daughter Ναας ναας sister Σαρουιας σαρουιας mother Ιωαβ ιωαβ Iōab; Ioav
17:25 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲמָשָׂ֗א ʕᵃmāśˈā עֲמָשָׂא Amasa שָׂ֧ם śˈām שׂים put אַבְשָׁלֹ֛ם ʔavšālˈōm אַבְשָׁלֹום Absalom תַּ֥חַת tˌaḥaṯ תַּחַת under part יֹואָ֖ב yôʔˌāv יֹואָב Joab עַל־ ʕal- עַל upon הַ ha הַ the צָּבָ֑א ṣṣāvˈā צָבָא service וַ wa וְ and עֲמָשָׂ֣א ʕᵃmāśˈā עֲמָשָׂא Amasa בֶן־ ven- בֵּן son אִ֗ישׁ ʔˈîš אִישׁ man וּ û וְ and שְׁמֹו֙ šᵊmˌô שֵׁם name יִתְרָ֣א yiṯrˈā יִתְרָא Jether הַ ha הַ the יִּשְׂרְאֵלִ֔י yyiśrᵊʔēlˈî יִשְׂרְאֵלִי Israelite אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּא֙ bˌā בוא come אֶל־ ʔel- אֶל to אֲבִיגַ֣ל ʔᵃvîḡˈal אֲבִיגַיִל Abigail בַּת־ baṯ- בַּת daughter נָחָ֔שׁ nāḥˈāš נָחָשׁ Nahash אֲחֹ֥ות ʔᵃḥˌôṯ אָחֹות sister צְרוּיָ֖ה ṣᵊrûyˌā צְרוּיָה Zeruiah אֵ֥ם ʔˌēm אֵם mother יֹואָֽב׃ yôʔˈāv יֹואָב Joab
17:25. Amasam vero constituit Absalom pro Ioab super exercitum Amasa autem erat filius viri qui vocabatur Iethra de Hiesreli qui ingressus est ad Abigail filiam Naas sororem Sarviae quae fuit mater IoabNow Absalom appointed Amasa in Joab's stead over the army: and Amasa was the son of a man who was called Jethra, of Jezrael, who went in to Abigail the daughter of Naas, the sister of Sarvia who was the mother of Joab.
25. And Absalom set Amasa over the host instead of Joab. Now Amasa was the son of a man, whose name was Ithra the Israelite, that went in to Abigal the daughter of Nahash, sister to Zeruiah Joab’s mother.
17:25. Truly, Absalom appointed Amasa in place of Joab over the army. Now Amasa was the son of a man who was called Ithra of Jezrael, who entered to Abigail, the daughter of Nahash, the sister of Zeruiah, who was the mother of Joab.
17:25. And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man’s son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’s mother.
And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man' s son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab' s mother:

17:25 Авессалом поставил Амессая, вместо Иоава, над войском. Амессай был сын одного человека, по имени Иефера из Изрееля, который вошел к Авигее, дочери Нааса, сестре Саруи, матери Иоава.
17:25
καὶ και and; even
τὸν ο the
Αμεσσαϊ αμεσσαι establish; appoint
Αβεσσαλωμ αβεσσαλωμ against; instead of
Ιωαβ ιωαβ in; on
τῆς ο the
δυνάμεως δυναμις power; ability
καὶ και and; even
Αμεσσαϊ αμεσσαι son
ἀνδρὸς ανηρ man; husband
καὶ και and; even
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
Ιοθορ ιοθορ the
Ισραηλίτης ισραηλιτης Israelite
οὗτος ουτος this; he
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
Αβιγαιαν αβιγαιαν daughter
Ναας ναας sister
Σαρουιας σαρουιας mother
Ιωαβ ιωαβ Iōab; Ioav
17:25
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲמָשָׂ֗א ʕᵃmāśˈā עֲמָשָׂא Amasa
שָׂ֧ם śˈām שׂים put
אַבְשָׁלֹ֛ם ʔavšālˈōm אַבְשָׁלֹום Absalom
תַּ֥חַת tˌaḥaṯ תַּחַת under part
יֹואָ֖ב yôʔˌāv יֹואָב Joab
עַל־ ʕal- עַל upon
הַ ha הַ the
צָּבָ֑א ṣṣāvˈā צָבָא service
וַ wa וְ and
עֲמָשָׂ֣א ʕᵃmāśˈā עֲמָשָׂא Amasa
בֶן־ ven- בֵּן son
אִ֗ישׁ ʔˈîš אִישׁ man
וּ û וְ and
שְׁמֹו֙ šᵊmˌô שֵׁם name
יִתְרָ֣א yiṯrˈā יִתְרָא Jether
הַ ha הַ the
יִּשְׂרְאֵלִ֔י yyiśrᵊʔēlˈî יִשְׂרְאֵלִי Israelite
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּא֙ bˌā בוא come
אֶל־ ʔel- אֶל to
אֲבִיגַ֣ל ʔᵃvîḡˈal אֲבִיגַיִל Abigail
בַּת־ baṯ- בַּת daughter
נָחָ֔שׁ nāḥˈāš נָחָשׁ Nahash
אֲחֹ֥ות ʔᵃḥˌôṯ אָחֹות sister
צְרוּיָ֖ה ṣᵊrûyˌā צְרוּיָה Zeruiah
אֵ֥ם ʔˌēm אֵם mother
יֹואָֽב׃ yôʔˈāv יֹואָב Joab
17:25. Amasam vero constituit Absalom pro Ioab super exercitum Amasa autem erat filius viri qui vocabatur Iethra de Hiesreli qui ingressus est ad Abigail filiam Naas sororem Sarviae quae fuit mater Ioab
Now Absalom appointed Amasa in Joab's stead over the army: and Amasa was the son of a man who was called Jethra, of Jezrael, who went in to Abigail the daughter of Naas, the sister of Sarvia who was the mother of Joab.
17:25. Truly, Absalom appointed Amasa in place of Joab over the army. Now Amasa was the son of a man who was called Ithra of Jezrael, who entered to Abigail, the daughter of Nahash, the sister of Zeruiah, who was the mother of Joab.
17:25. And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man’s son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’s mother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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 - 1903-1914
25: Точно также, как и Иоав, Амессай был племянник Давида, только от другой сестры.
Adam Clarke: Commentary on the Bible - 1831
17:25: Amasa captain of the host - From the account in this verse, it appears that Joab and Amasa were sisters' children, and both nephews to David.
2 Kings (2 Samuel) 17:28
Albert Barnes: Notes on the Bible - 1834
17:25: Ithra an Israelite - Or "Jether the Ishmeelite" Ch1 2:17. "Ithra" and "Jether" are practically the same names. "Israelite" in the text is wrong. It should be either "Ishmaelite" or "Jezreelite" Sa2 3:2.
Abigail the daughter of Nahash - If Zeruiah and Abigail were Jesse's daughters, the only probable way of reconciling our text with Ch1 2:16-17, is to suppose that Nahash was Jesse's wife. If Zeruiah and Abigail were only sisters of David by the mother, then Nahash might be the name of her first husband.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:25: Amasa: Sa2 19:13, Sa2 20:4, Sa2 20:9-12
Ithra: Ch1 2:16, Ch1 2:17, Jether the Ishmaelite
Abigail: Heb. Abigal
Nahash: or, Jesse. Ch1 2:13, Ch1 2:16
Carl Friedrich Keil and Franz Delitzsch

Absalom had made Amasa captain over his army instead of Joab, who had remained true to David, and had gone with his king to Mahanaim. Amasa was the son of a man named Jithra, היּשׂראלי, who had gone in to (i.e., had seduced) Abigail, the daughter of Nahash and sister of Zeruiah, Joab's mother. He was therefore an illegitimate cousin of Joab. The description given of Jithra as ישׂראלי is very striking, since there was no reason whatever why it should be stated that Amasa's father was an Israelite. The Seventy have therefore given ὁ Ἰεζραηλίτης, i.e., sprung from Jezreel, where David's wife Ahinoam came from (1Kings 27:3); but they have done so apparently from mere conjecture. The true reading is evidently היּשׁמעאלי, an Ishmaelite, according to 1Chron 2:17, where the name is written Jether, a contracted form of Jithra. From the description given of Abigail as a daughter of Nahash and sister of Zeruiah, not of David, some of the earlier commentators have very justly concluded that Abigail and Zeruiah were only step-sisters of David, i.e., daughters of his mother by Nahash and not by Jesse.
Geneva 1599
And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man's son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of (n) Nahash, sister to Zeruiah Joab's mother.
(n) Who was also called Jesse, David's father.
John Gill
And Absalom made Amasa captain of the host instead of Joab,.... Who was along with David:
which Amasa was a man's son whose name was Ithra, an Israelite; he is called Jether the Ishmaelite, 1Chron 2:17; either because he was an Ishmaelite by birth, and being proselyted to the Jewish religion, was called an Israelite; or rather he was an Israelite by birth, and having sojourned in the land of Ishmael some time, was called an Ishmaelite, as Uriah the Hittite, and others; and when Amasa is called a "man's son", it means a great man, as Kimchi observes:
that went in to Abigail, the daughter of Nahash, sister to Zeruiah,
Joab's mother: so that Joab and Amasa, the generals of David and Absalom, were own cousins, sisters' children, and David uncle to them both; for Abigail and Zeruiah were David's sisters, 1Chron 2:16; children of Jesse, whose name is here called Nahash, having two names, or this was his surname; though others think Nahash is the name of a woman, the wife of Jesse, and that these two sisters had two mothers, but one father; it seems by this expression, "went in to", as if Amasa was not begotten in the conjugal state, but was illegitimate.
John Wesley
Nahash - Nahash is the name of Jesse's wife, by whom he had this Abigail, as he had Zeruiah by another wife; so they were sisters by the father, but not by the mother.
Robert Jamieson, A. R. Fausset and David Brown
Amasa--By the genealogy it appears that this captain stood in the same relation to David as Joab, both being his nephews. Of course, Amasa was Absalom's cousin, and though himself an Israelite, his father was an Ishmaelite (1Chron 2:17).
Nahash--is thought by some to be another name of Jesse, or according to others, the name of Jesse's wife.
17:2617:26: Եւ բանակեցաւ Աբեսողոմ եւ ամենայն Իսրայէլ յերկրին Գաղաադու։
26 Աբեսաղոմը եւ ամբողջ Իսրայէլը բանակատեղի դրեցին Գաղաադի երկրում:
26 Իսրայէլ Աբիսողոմին հետ Գաղաադի երկիրը բնակեցաւ։
Եւ բանակեցաւ Աբիսողոմ եւ ամենայն Իսրայէլ յերկրին Գաղաադու:

17:26: Եւ բանակեցաւ Աբեսողոմ եւ ամենայն Իսրայէլ յերկրին Գաղաադու։
26 Աբեսաղոմը եւ ամբողջ Իսրայէլը բանակատեղի դրեցին Գաղաադի երկրում:
26 Իսրայէլ Աբիսողոմին հետ Գաղաադի երկիրը բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2617:26 И Израиль с Авессаломом расположился станом в земле Галаадской.
17:26 καὶ και and; even παρενέβαλεν παρεμβαλλω insert against; interpose πᾶς πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even Αβεσσαλωμ αβεσσαλωμ into; for τὴν ο the γῆν γη earth; land Γαλααδ γαλααδ Galaad; Galaath
17:26 וַ wa וְ and יִּ֤חַן yyˈiḥan חנה encamp יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הַ ha הַ the גִּלְעָֽד׃ ס ggilʕˈāḏ . s גִּלְעָד Gilead
17:26. et castrametatus est Israhel cum Absalom in terra GalaadAnd Israel camped with Absalom in the land of Galaad.
26. And Israel and Absalom pitched in the land of Gilead.
17:26. And Israel made camp with Absalom in the land of Gilead.
17:26. So Israel and Absalom pitched in the land of Gilead.
So Israel and Absalom pitched in the land of Gilead:

17:26 И Израиль с Авессаломом расположился станом в земле Галаадской.
17:26
καὶ και and; even
παρενέβαλεν παρεμβαλλω insert against; interpose
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Αβεσσαλωμ αβεσσαλωμ into; for
τὴν ο the
γῆν γη earth; land
Γαλααδ γαλααδ Galaad; Galaath
17:26
וַ wa וְ and
יִּ֤חַן yyˈiḥan חנה encamp
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הַ ha הַ the
גִּלְעָֽד׃ ס ggilʕˈāḏ . s גִּלְעָד Gilead
17:26. et castrametatus est Israhel cum Absalom in terra Galaad
And Israel camped with Absalom in the land of Galaad.
17:26. And Israel made camp with Absalom in the land of Gilead.
17:26. So Israel and Absalom pitched in the land of Gilead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:26: land of the Gilead, Num. 32:1-42; Deu 3:15; Jos 17:1
John Gill
So Israel and Absalom pitched in the land of Gilead. Which belonged to the tribes of Reuben and Gad, and the half tribe of Manasseh; here the Israelites that were with Absalom encamped, in order to give battle to David and his men.
17:2717:27: Եւ եղեւ իբրեւ եհա՛ս Դաւիթ ՚ի Բանակսն, Վեսբի որդի Նաասայ յՌաբաթայ որդւոցն Ամոնայ եւ Մաքիր որդի Ամիէլի ՚ի Ղ՚ադաբարայ, եւ Բերզելի Գաղաադացի յՌոգելիմայ,
27 Երբ Դաւիթը Բանակատեղիներ հասաւ, Նաասի որդի Վեսբին՝ Ամոնի որդիներից՝ Ռաբաթից, Ամիէլի որդի լադաբարցի Մաքիրը եւ գաղաադացի Բերզելին՝ Ռոգելիմից, բերեցին տասն անկողիններ,
27 Երբ Դաւիթ Մանայիմ գնաց, Ամմոնի որդիներուն Ռաբբայէն Նաասի որդին Սոբի ու Լադաբարէ Ամիէլի որդին Մաքիր եւ Ռովգելիմէ Գաղաադացի Բերզելի՝
Եւ եղեւ իբրեւ եհաս Դաւիթ [236]ի Բանակսն, Վեսբի որդի Նաասայ յՌաբաթայ որդւոցն Ամոնայ եւ Մաքիր որդի Ամիելի ի Լադաբարայ, եւ Բերզելի Գաղաադացի յՌոգելիմայ:

17:27: Եւ եղեւ իբրեւ եհա՛ս Դաւիթ ՚ի Բանակսն, Վեսբի որդի Նաասայ յՌաբաթայ որդւոցն Ամոնայ եւ Մաքիր որդի Ամիէլի ՚ի Ղ՚ադաբարայ, եւ Բերզելի Գաղաադացի յՌոգելիմայ,
27 Երբ Դաւիթը Բանակատեղիներ հասաւ, Նաասի որդի Վեսբին՝ Ամոնի որդիներից՝ Ռաբաթից, Ամիէլի որդի լադաբարցի Մաքիրը եւ գաղաադացի Բերզելին՝ Ռոգելիմից, բերեցին տասն անկողիններ,
27 Երբ Դաւիթ Մանայիմ գնաց, Ամմոնի որդիներուն Ռաբբայէն Նաասի որդին Սոբի ու Լադաբարէ Ամիէլի որդին Մաքիր եւ Ռովգելիմէ Գաղաադացի Բերզելի՝
zohrab-1805▾ eastern-1994▾ western am▾
17:2717:27 Когда Давид пришел в Маханаим, то Сови, сын Нааса, из Раввы Аммонитской, и Махир, сын Аммиила, из Лодавара, и Верзеллий Галаадитянин из Роглима,
17:27 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when ἦλθεν ερχομαι come; go Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for Μαναϊμ μαναιμ son Ναας ναας from; out of Ραββαθ ραββαθ son Αμμων αμμων and; even Μαχιρ μαχιρ son Αμιηλ αμιηλ from; out of Λωδαβαρ λωδαβαρ and; even Βερζελλι βερζελλι the Γαλααδίτης γαλααδιτης from; out of Ρωγελλιμ ρωγελλιμ Rōgellim; Rhoyellim
17:27 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כְּ kᵊ כְּ as בֹ֥וא vˌô בוא come דָוִ֖ד ḏāwˌiḏ דָּוִד David מַחֲנָ֑יְמָה maḥᵃnˈāyᵊmā מַחֲנַיִם Mahanaim וְ wᵊ וְ and שֹׁבִ֨י šōvˌî שֹׁבִי Shobi בֶן־ ven- בֵּן son נָחָ֜שׁ nāḥˈāš נָחָשׁ Nahash מֵ mē מִן from רַבַּ֣ת rabbˈaṯ רַב much בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֗ון ʕammˈôn עַמֹּון Ammon וּ û וְ and מָכִ֤יר māḵˈîr מָכִיר Makir בֶּן־ ben- בֵּן son עַמִּיאֵל֙ ʕammîʔˌēl עַמִּיאֵל Ammiel מִ mi מִן from לֹּ֣א דְבָ֔ר llˈō ḏᵊvˈār לֹא דְבָר Lo Debar וּ û וְ and בַרְזִלַּ֥י varzillˌay בַּרְזִלַּי Barzillai הַ ha הַ the גִּלְעָדִ֖י ggilʕāḏˌî גִּלְעָדִי Gileadite מֵ mē מִן from רֹגְלִֽים׃ rōḡᵊlˈîm רֹגְלִים Rogelim
17:27. cumque venisset David in Castra Sobi filius Naas de Rabbath filiorum Ammon et Machir filius Ammihel de Lodabar et Berzellai Galaadites de RogelimAnd when David was come to the camp, Sobi the son of Naas of Rabbath of the children of Ammon, and Machir the son of Ammihel of Lodabar and Berzellai the Galaadite of Rogelim,
27. And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim,
17:27. And when David had arrived at the encampment, Shobi, the son of Nahash, from Rabbah, of the sons of Ammon, and Machir, the son of Ammiel of Lodebar, and Barzillai, the Gileadite of Rogelim,
17:27. And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo- debar, and Barzillai the Gileadite of Rogelim:

17:27 Когда Давид пришел в Маханаим, то Сови, сын Нааса, из Раввы Аммонитской, и Махир, сын Аммиила, из Лодавара, и Верзеллий Галаадитянин из Роглима,
17:27
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
ἦλθεν ερχομαι come; go
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
Μαναϊμ μαναιμ son
Ναας ναας from; out of
Ραββαθ ραββαθ son
Αμμων αμμων and; even
Μαχιρ μαχιρ son
Αμιηλ αμιηλ from; out of
Λωδαβαρ λωδαβαρ and; even
Βερζελλι βερζελλι the
Γαλααδίτης γαλααδιτης from; out of
Ρωγελλιμ ρωγελλιμ Rōgellim; Rhoyellim
17:27
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כְּ kᵊ כְּ as
בֹ֥וא vˌô בוא come
דָוִ֖ד ḏāwˌiḏ דָּוִד David
מַחֲנָ֑יְמָה maḥᵃnˈāyᵊmā מַחֲנַיִם Mahanaim
וְ wᵊ וְ and
שֹׁבִ֨י šōvˌî שֹׁבִי Shobi
בֶן־ ven- בֵּן son
נָחָ֜שׁ nāḥˈāš נָחָשׁ Nahash
מֵ מִן from
רַבַּ֣ת rabbˈaṯ רַב much
בְּנֵֽי־ bᵊnˈê- בֵּן son
עַמֹּ֗ון ʕammˈôn עַמֹּון Ammon
וּ û וְ and
מָכִ֤יר māḵˈîr מָכִיר Makir
בֶּן־ ben- בֵּן son
עַמִּיאֵל֙ ʕammîʔˌēl עַמִּיאֵל Ammiel
מִ mi מִן from
לֹּ֣א דְבָ֔ר llˈō ḏᵊvˈār לֹא דְבָר Lo Debar
וּ û וְ and
בַרְזִלַּ֥י varzillˌay בַּרְזִלַּי Barzillai
הַ ha הַ the
גִּלְעָדִ֖י ggilʕāḏˌî גִּלְעָדִי Gileadite
מֵ מִן from
רֹגְלִֽים׃ rōḡᵊlˈîm רֹגְלִים Rogelim
17:27. cumque venisset David in Castra Sobi filius Naas de Rabbath filiorum Ammon et Machir filius Ammihel de Lodabar et Berzellai Galaadites de Rogelim
And when David was come to the camp, Sobi the son of Naas of Rabbath of the children of Ammon, and Machir the son of Ammihel of Lodabar and Berzellai the Galaadite of Rogelim,
17:27. And when David had arrived at the encampment, Shobi, the son of Nahash, from Rabbah, of the sons of Ammon, and Machir, the son of Ammiel of Lodebar, and Barzillai, the Gileadite of Rogelim,
17:27. And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Евреи восточного Заиорданья держались в стороне от движений в западном Заиорданье и отличались большей верностью данному ими слову или клятве. Верные присяге Саулу, они продолжали быть верными и его сыну Иевосфею, пока сила вещей не побудила их присягнуть Давиду. Присягнув Давиду, галаадитяне хотели быть верными ему до последней возможности.
Albert Barnes: Notes on the Bible - 1834
17:27: Shobi's father may have been the king of the Ammonites, and Shobi appointed by David as tributary king or governor of Ammon after he took Rabbah Sa2 12:29. On the other hand, Nahash may have been a common name among the Ammonites, and the Nahash of Sa2 17:25 may have been of that nation.
On Machir, see the marginal reference.
Barzillai was ancestor, through a daughter, to a family of priests, who were called after him "sons of Barzillai," and who returned from captivity with Zerubbabel, but were not allowed to officiate as priests, or eat of the holy things, through defect of a proper register Ezr 2:61-63. It is likely that being wealthy they had neglected their priestly privileges, as a means of maintenance, before the captivity.
Rogelim was situated in the highlands of Gilead, but the exact situation is not known. It means "the fullers," being the plural of the word "Rogel," in "En-Rogel," Sa2 17:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:27: the son of Nahash: Sa2 10:1, Sa2 10:2, Sa2 12:29, Sa2 12:30; Sa1 11:1
Machir: Sa2 9:4
Barzillai: Sa2 19:31, Sa2 19:32; Kg1 2:7; Ezr 2:61
Carl Friedrich Keil and Franz Delitzsch

When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned as the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence. Shobi, the son of Nahash or Rabbah, the capital of the Ammonites (see 2Kings 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2Kings 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from 2Kings 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2Kings 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2Kings 19:32, and of which nothing further is known. They brought "bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched." The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before משׁכּב, as having fallen out of the text, it would be necessary, since הגּישׁוּ follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with הגּישׁוּ, which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before הגּישׁוּ. There is still less ground for supplying the number 10, as having dropped out before משׁכּב and ספּות, as the lxx have done, since none of the translators of the other ancient versions had any such reading. משׁכּב, couch or bed, is used here for bedding. ספּות, basins, probably field-kettles. The repetition of וקלי is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist's error. As they not only ate parched ears or grains of wheat (see at Lev 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen, i. pp. 255-6), the second קלי may be understood as referring to parched pulse. The ἁπ. λεγ. בּקר שׁפות signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges. Thes. p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make,
(Note: According to Burckhardt's account (Die Beduinen, p. 48), "after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.")
and for which the term σαφὼθ βοῶν retained by the lxx was probably the technical name. Theodotus, on the other hand, has γαλαθηνὰ μοσχάρια, milch-calves; and the Vulgate pingues vitulos, - both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after צאן. אמרוּ כּי, "for they said (or thought) the people have become hungry and faint and thirty in the desert," i.e., in their flight to Mahanaim.
John Gill
And it came to pass, when David was come to Mahanaim,.... When he first came thither, 2Kings 17:24,
that Shobi the son of Nahash of Rabbah of the children of Ammon: who was either the son, or rather the brother of Hanun king of the Ammonites, that used David's ambassadors in so shameful a manner, whom David overcame and deposed, and set up this brother in his room; who had showed his dislike of his brother's conduct, and now makes a grateful return to David for his favours; though some say this was Hanun himself, as Jarchi, now become a proselyte, which is not so likely; others take this man to be an Israelite that continued in Rabbah, the metropolis of the Ammonites, after it was taken by David:
and Machir the son of Ammiel of Lodebar; the same that brought up Mephibosheth, from whom David received him and took him off of his hands, for which now he requited him, see 2Kings 9:5,
and Barzillai the Gileadite of Rogelim; a place that lay under the hills of Gilead (y); it had its name from the "fullers" who dwelt here for the convenience of fountains of water to wash their clothes in.
(y) Fuller's Pisgah-View, B. 2. c. 3. sect. 10. p. 94.
John Wesley
Shobi - Who, as it may seem, disliked and disowned that barbarous action to the ambassadors; and therefore, when the rest were destroyed, was left king or governor of the residue of the Ammonites. Machir - See above 2Kings 9:4.
Robert Jamieson, A. R. Fausset and David Brown
when David was come to Mahanaim--The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honor in the sacred narrative.
Shobi--must have been a brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country.
Machir--(See 2Kings 9:4). Supposed by some to have been a brother of Bath-sheba, and
Barzillai--a wealthy old grandee, whose great age and infirmities made his loyal devotion to the distressed monarch peculiarly affecting. The supplies they brought, which (besides beds for the weary) consisted of the staple produce of their rich lands and pastures, may be classified as follows: eatables--wheat, barley, flour, beans, lentils, sheep, and cheese; drinkables--"honey and butter" or cream, which, being mixed together, form a thin, diluted beverage, light, cool, and refreshing. Being considered a luxurious refreshment (Song 4:11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim.
17:2817:28: բերին անկողինս տասն, եւ օթոցս եւ սանս տասն, եւ անօթս բրտի, եւ ցորեան, եւ գարի, եւ ալեւր, եւ փոխինդ, եւ ոլոռն, եւ ոսպն,
28 ծածկոցներ, տասը կաթսաներ, բրուտի անօթներ,
28 Անկողիններ, կոնքեր, հողէ ամաններ, ցորեն, գարի, ալիւր ու բոհրած ցորեն ու բակլայ եւ ոսպ ու բոհրած սիսեռ
բերին անկողինս [237]տասն, եւ [238]օթոցս եւ սանս տասն``, եւ անօթս բրտի, եւ ցորեան եւ գարի եւ ալեւր եւ փոխինդ եւ ոլոռն եւ ոսպն[239]:

17:28: բերին անկողինս տասն, եւ օթոցս եւ սանս տասն, եւ անօթս բրտի, եւ ցորեան, եւ գարի, եւ ալեւր, եւ փոխինդ, եւ ոլոռն, եւ ոսպն,
28 ծածկոցներ, տասը կաթսաներ, բրուտի անօթներ,
28 Անկողիններ, կոնքեր, հողէ ամաններ, ցորեն, գարի, ալիւր ու բոհրած ցորեն ու բակլայ եւ ոսպ ու բոհրած սիսեռ
zohrab-1805▾ eastern-1994▾ western am▾
17:2817:28 принесли [десять приготовленных] постелей, [десять] блюд и глиняных сосудов, и пшеницы, и ячменя, и муки, и пшена, и бобов, и чечевицы, и жареных зерен,
17:28 ἤνεγκαν φερω carry; bring δέκα δεκα ten κοίτας κοιτη lying down; relations καὶ και and; even ἀμφιτάπους αμφιταπος and; even λέβητας λεβης ten καὶ και and; even σκεύη σκευος vessel; jar κεράμου κεραμος tile καὶ και and; even πυροὺς πυρος and; even κριθὰς κριθη barley καὶ και and; even ἄλευρον αλευρον flour καὶ και and; even ἄλφιτον αλφιτον and; even κύαμον κυαμος and; even φακὸν φακος lentil
17:28 מִשְׁכָּ֤ב miškˈāv מִשְׁכָּב couch וְ wᵊ וְ and סַפֹּות֙ sappôṯ סַף basin וּ û וְ and כְלִ֣י ḵᵊlˈî כְּלִי tool יֹוצֵ֔ר yôṣˈēr יֹוצֵר potter וְ wᵊ וְ and חִטִּ֥ים ḥiṭṭˌîm חִטָּה wheat וּ û וְ and שְׂעֹרִ֖ים śᵊʕōrˌîm שְׂעֹרָה barley וְ wᵊ וְ and קֶ֣מַח qˈemaḥ קֶמַח flour וְ wᵊ וְ and קָלִ֑י qālˈî קָלִי parched grain וּ û וְ and פֹ֥ול fˌôl פֹּול beans וַ wa וְ and עֲדָשִׁ֖ים ʕᵃḏāšˌîm עֲדָשָׁה lentil וְ wᵊ וְ and קָלִֽי׃ qālˈî קָלִי parched grain
17:28. obtulerunt ei stratoria et tappetia et vasa fictilia frumentum et hordeum et farinam pulentam et fabam et lentem frixum cicerBrought him beds, and tapestry, and earthen vessels, and wheat, and barley, and meal, and parched corn, and beans, and lentils, and fried pulse,
28. brought beds, and basons, and earthen vessels, and wheat, and barley, and meal, and parched , and beans, and lentils, and parched ,
17:28. brought to him bedding, and tapestries, and earthen vessels, and wheat, and barley, and meal, and cooked grain, and beans, and lentils, and fried chick peas,
17:28. Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched [pulse],
Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched:

17:28 принесли [десять приготовленных] постелей, [десять] блюд и глиняных сосудов, и пшеницы, и ячменя, и муки, и пшена, и бобов, и чечевицы, и жареных зерен,
17:28
ἤνεγκαν φερω carry; bring
δέκα δεκα ten
κοίτας κοιτη lying down; relations
καὶ και and; even
ἀμφιτάπους αμφιταπος and; even
λέβητας λεβης ten
καὶ και and; even
σκεύη σκευος vessel; jar
κεράμου κεραμος tile
καὶ και and; even
πυροὺς πυρος and; even
κριθὰς κριθη barley
καὶ και and; even
ἄλευρον αλευρον flour
καὶ και and; even
ἄλφιτον αλφιτον and; even
κύαμον κυαμος and; even
φακὸν φακος lentil
17:28
מִשְׁכָּ֤ב miškˈāv מִשְׁכָּב couch
וְ wᵊ וְ and
סַפֹּות֙ sappôṯ סַף basin
וּ û וְ and
כְלִ֣י ḵᵊlˈî כְּלִי tool
יֹוצֵ֔ר yôṣˈēr יֹוצֵר potter
וְ wᵊ וְ and
חִטִּ֥ים ḥiṭṭˌîm חִטָּה wheat
וּ û וְ and
שְׂעֹרִ֖ים śᵊʕōrˌîm שְׂעֹרָה barley
וְ wᵊ וְ and
קֶ֣מַח qˈemaḥ קֶמַח flour
וְ wᵊ וְ and
קָלִ֑י qālˈî קָלִי parched grain
וּ û וְ and
פֹ֥ול fˌôl פֹּול beans
וַ wa וְ and
עֲדָשִׁ֖ים ʕᵃḏāšˌîm עֲדָשָׁה lentil
וְ wᵊ וְ and
קָלִֽי׃ qālˈî קָלִי parched grain
17:28. obtulerunt ei stratoria et tappetia et vasa fictilia frumentum et hordeum et farinam pulentam et fabam et lentem frixum cicer
Brought him beds, and tapestry, and earthen vessels, and wheat, and barley, and meal, and parched corn, and beans, and lentils, and fried pulse,
17:28. brought to him bedding, and tapestries, and earthen vessels, and wheat, and barley, and meal, and cooked grain, and beans, and lentils, and fried chick peas,
17:28. Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched [pulse],
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:28: Brought beds - These no doubt consisted in skins of beasts, mats, carpets, and such like things.
Basons - ספות sappoth. Probably wooden bowls, such as the Arabs still use to eat out of, and to knead their bread in.
Earthen vessels - כלי יוצר keley yotser. Probably clay vessels, baked in the sun. These were perhaps used for lifting water, and boiling those articles which required to be cooked.
Wheat, and barley, etc. - There is no direct mention of flesh-meat here; little was eaten in that country, and it would not keep. Whether the sheep mentioned were brought for their flesh or their milk. I cannot tell.
According to Mr. Jones, "the Moors of west Barbary use the flour of parched barley, which is the chief provision they make for their journeys, and often use it at home; and this they carry in a leathern satchel." These are ordinarily made of goat-skins. One of them now lies before me: it has been drawn off the animal before it was cut up; the places where the fore-legs, the tail, and the anus were, are elegantly closed, and have leathers thongs attached to them, by which it can be slung over the back of man, ass, or camel. The place of the neck is left open, with a running string to draw it up, purse-like, when necessary. The skin itself is tanned; and the upper side is curiously embroidered with red, black, blue, yellow, and flesh-coloured leather, in very curious and elegant forms and devices. Bags of this kind are used for carrying wine, water, milk, butter, grain, flour, clothes, and different articles of merchandise. This is, as I have before stated, the Scripture bottle. Mr. Jones farther says: "Travellers use zumeet, tumeet, and limereece. Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil; and limereece is flour mixed with water for drink. This quenches the thirst much better than water alone; satisfies a hungry appetite; cools and refreshes tired and weary spirits; overcoming those ill effects which a hot sun and fatiguing journey might well occasion."
This flour might be made of grain or pulse of any kind: and probably may be that which we here term parched corn and parched pulse; and in the forms above mentioned was well calculated, according to Mr. Jones's account, for the people hungry, weary, and thirsty, in the wilderness. This was a timely supply for David and his men, and no doubt contributed much to the victory mentioned in the following chapter.
A Remarkable account of maternal affection in a she-bear: "In the year 1772, the Seahorse frigate and Carcass bomb, under the command of the Hon. Captain C. J. Phipps, afterwards Lord Mulgrave, were sent on a voyage of discovery to the north seas. In this expedition the late celebrated admiral Lord Nelson served as midshipman. While the Carcass lay locked in the ice, early one morning, the man at the masthead gave notice that three bears were making their way very fast over the frozen sea, and were directing their course towards the ship. They had no doubt been invited by the scent of some blubber of a seahorse that the crew had killed a few days before, which had been set on fire, and was burning on the ice at the time of their approach. They proved to be a she-bear and her two cubs, but the cubs were nearly as large as the dam. They ran eagerly to the fire, and drew out from the flames part of the flesh of the seahorse that remained unconsumed, and ate voraciously. The crew from the ship threw great lumps of flesh of the seahorse, which they had still left upon the ice, which the old bear fetched away singly, laid every lump before her cubs as she brought it, and dividing it, gave each a share, reserving but a small portion to herself. As she was fetching away the last piece, they levelled their muskets at the cubs, and shot them both dead; and in her retreat they wounded the dam, but not mortally. It would have drawn tears of pity from any but unfeeling minds, to have marked the affectionate concern expressed by this poor beast in the dying moments of her expiring young. Though she was sorely wounded, and could but just crawl to the place where they lay, she carried the lump of flesh she had fetched away, as she had done the others before, tore it in pieces and laid it down before them; and when she saw that they refused to eat, she laid her paws first upon one, and then upon the other, and endeavored to raise them up; all this while it was piteous to hear her moan. When she found she could not move them, she went off; and being at some distance, looked back and moaned. This not availing to entice them away, she returned, and smelling around them, began to lick their wounds. She went off a second time, as before; and having crawled a few paces, looked again behind her, and for some time stood moaning. But still her cubs not rising to follow her, she returned to them again, and with signs of inexpressible fondness went round one, and round the other, pawing them and moaning. Finding at last that they were cold and lifeless, she raised her head towards the ship, and growled a curse upon the murderers, which they returned with a volley of musket balls. She fell between her cubs, and died licking their wounds."
Had this animal got among the destroyers of her young, she would have soon shown what was implied in the chafed mind of a bear robbed of her whelps.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:28: beds: These no doubt consisted of skins of beasts, mats, carpets, and such like. Sa2 16:1, Sa2 16:2; Sa1 25:18; Isa 32:8
basins: or, cups, Sappoth, probably wooden bowls, such as the Arabs still eat out of, and knead their bread in.
earthen vessels: Keley yotzair, literally, "vessels of the potter." So when Dr. Perry visited the temple of Luxor in Egypt, he says, "We were entertained by the Caliph here with great civility and favour; he sent us, in return of our presents, several sheep, a good quantity of eggs, bardacks," etc. The bardacks, he informs us, were earthen vessels, used "to cool and refresh their water in, by means of which it drinks very cool and pleasant in the hottest seasons of the year." See Harmer, chapter vi. Oba 1:3
wheat: Mr. Jones says, "Travellers use zumeet, tumeet, and limereece. Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil, and limereece is flour mixed with water, for drink. This quenches thirst much better than water alone, satisfies a hungry appetite; cools and refreshes tired and weary spirits," etc.
Geneva 1599
(o) Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched [pulse],
(o) God shows himself most liberal to his, when they seem to be utterly destitute.
John Gill
Brought beds,.... For David and his men, who, fleeing from Jerusalem in haste, could bring none with them, and therefore were ill provided while in the plains of the wilderness; the Septuagint version says there were ten of them, and that they were of tapestry, wrought on both sides, and such the ancients used (z), see Prov 7:16; and so ten basins in the next clause:
and basins, and earthen vessels; to put their food and liquors in, and eat and drink out of, and for other services:
and wheat, and barley, and flour, and parched corn; or "kali", which was made of the above corn ground into meal, and mixed with water or milk, and eaten with honey or oil, as there was another sort made of pulse, later mentioned:
and beans, and lentiles, and parched pulse; or "kali", made of these in the above manner. Some think (a) coffee is meant, but without reason.
(z) Vid. Aristophan. in Pluto, p. 55. (a) Sterringa, Animadv. Philol. Sacr. p. 48.
17:2917:29: եւ մեղր, եւ կոգի, եւ պատրուճակս, եւ որթս դիեցիկս. եւ մատուցին Դաւթի եւ զօրուն որ ընդ նմա՝ ուտել. զի էր զօրն քաղցեա՛լ եւ ծարաւի՛, եւ լքեալ յանապատի անդ[3331]։[3331] Ոմանք. Եւ որթս դիացիկս։
29 ցորեն, գարի, ալիւր, փոխինդ, ոլոռ, ոսպ, մեղր, կարագ, ոչխարներ ու կաթնակեր հորթեր եւ մատուցեցին Դաւթին ու նրա հետ եղած զօրքին, որ ուտեն, քանզի զօրքը անապատում լինելով՝ քաղցած էր ու ծարաւ:
29 Ու մեղր եւ կոգի ու ոչխարներ եւ կովու պանիր բերին Դաւիթին ու անոր հետ եղող ժողովուրդին, որպէս զի ուտեն. քանզի ըսին. ‘Ժողովուրդը անապատին մէջ անօթի, յոգնած ու ծարաւցած է’։
եւ մեղր եւ կոգի եւ պատրուճակս եւ [240]որթս դիեցիկս``, եւ մատուցին Դաւթի եւ զօրուն որ ընդ նմա` ուտել. [241]զի էր զօրն քաղցեալ`` եւ ծարաւի եւ լքեալ յանապատի անդ:

17:29: եւ մեղր, եւ կոգի, եւ պատրուճակս, եւ որթս դիեցիկս. եւ մատուցին Դաւթի եւ զօրուն որ ընդ նմա՝ ուտել. զի էր զօրն քաղցեա՛լ եւ ծարաւի՛, եւ լքեալ յանապատի անդ[3331]։
[3331] Ոմանք. Եւ որթս դիացիկս։
29 ցորեն, գարի, ալիւր, փոխինդ, ոլոռ, ոսպ, մեղր, կարագ, ոչխարներ ու կաթնակեր հորթեր եւ մատուցեցին Դաւթին ու նրա հետ եղած զօրքին, որ ուտեն, քանզի զօրքը անապատում լինելով՝ քաղցած էր ու ծարաւ:
29 Ու մեղր եւ կոգի ու ոչխարներ եւ կովու պանիր բերին Դաւիթին ու անոր հետ եղող ժողովուրդին, որպէս զի ուտեն. քանզի ըսին. ‘Ժողովուրդը անապատին մէջ անօթի, յոգնած ու ծարաւցած է’։
zohrab-1805▾ eastern-1994▾ western am▾
17:2917:29 и меду, и масла, и овец, и сыра коровьего, принесли Давиду и людям, бывшим с ним, в пищу; ибо говорили они: народ голоден и утомлен и терпел жажду в пустыне.
17:29 καὶ και and; even μέλι μελι honey καὶ και and; even βούτυρον βουτυρον and; even πρόβατα προβατον sheep καὶ και and; even Σαφφωθ σαφφωθ ox καὶ και and; even προσήνεγκαν προσφερω offer; bring to τῷ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even τῷ ο the λαῷ λαος populace; population τῷ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him φαγεῖν φαγω swallow; eat ὅτι οτι since; that εἶπαν επω say; speak ὁ ο the λαὸς λαος populace; population πεινῶν πειναω hungry καὶ και and; even ἐκλελυμένος εκλυω faint; let loose καὶ και and; even διψῶν διψος thirst ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
17:29 וּ û וְ and דְבַ֣שׁ ḏᵊvˈaš דְּבַשׁ honey וְ wᵊ וְ and חֶמְאָ֗ה ḥemʔˈā חֶמְאָה butter וְ wᵊ וְ and צֹאן֙ ṣōn צֹאן cattle וּ û וְ and שְׁפֹ֣ות šᵊfˈôṯ שְׁפֹות yoghurt בָּקָ֔ר bāqˈār בָּקָר cattle הִגִּ֧ישׁוּ higgˈîšû נגשׁ approach לְ lᵊ לְ to דָוִ֛ד ḏāwˈiḏ דָּוִד David וְ wᵊ וְ and לָ lā לְ to † הַ the עָ֥ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֖ו ʔittˌô אֵת together with לֶ le לְ to אֱכֹ֑ול ʔᵉḵˈôl אכל eat כִּ֣י kˈî כִּי that אָמְר֔וּ ʔāmᵊrˈû אמר say הָ hā הַ the עָ֗ם ʕˈām עַם people רָעֵ֛ב rāʕˈēv רָעֵב hungry וְ wᵊ וְ and עָיֵ֥ף ʕāyˌēf עָיֵף faint וְ wᵊ וְ and צָמֵ֖א ṣāmˌē צָמֵא thirsty בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
17:29. et mel et butyrum oves et pingues vitulos dederuntque David et populo qui cum eo erat ad vescendum suspicati enim sunt populum fame et siti fatigari in desertoAnd honey, and butter, and sheep, and fat calves, and they gave to David and the people that were with him, to eat: for they suspected that the people were faint with hunger and thirst in the wilderness.
29. and honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.
17:29. and honey, and butter, sheep and fattened calves. And they gave these to David and to the people who were with him to eat. For they suspected that the people were faint with hunger and thirst in the desert.
17:29. And honey, and butter, and sheep, and cheese of kine, for David, and for the people that [were] with him, to eat: for they said, The people [is] hungry, and weary, and thirsty, in the wilderness.
And honey, and butter, and sheep, and cheese of kine, for David, and for the people that [were] with him, to eat: for they said, The people [is] hungry, and weary, and thirsty, in the wilderness:

17:29 и меду, и масла, и овец, и сыра коровьего, принесли Давиду и людям, бывшим с ним, в пищу; ибо говорили они: народ голоден и утомлен и терпел жажду в пустыне.
17:29
καὶ και and; even
μέλι μελι honey
καὶ και and; even
βούτυρον βουτυρον and; even
πρόβατα προβατον sheep
καὶ και and; even
Σαφφωθ σαφφωθ ox
καὶ και and; even
προσήνεγκαν προσφερω offer; bring to
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
τῷ ο the
λαῷ λαος populace; population
τῷ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
φαγεῖν φαγω swallow; eat
ὅτι οτι since; that
εἶπαν επω say; speak
ο the
λαὸς λαος populace; population
πεινῶν πειναω hungry
καὶ και and; even
ἐκλελυμένος εκλυω faint; let loose
καὶ και and; even
διψῶν διψος thirst
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
17:29
וּ û וְ and
דְבַ֣שׁ ḏᵊvˈaš דְּבַשׁ honey
וְ wᵊ וְ and
חֶמְאָ֗ה ḥemʔˈā חֶמְאָה butter
וְ wᵊ וְ and
צֹאן֙ ṣōn צֹאן cattle
וּ û וְ and
שְׁפֹ֣ות šᵊfˈôṯ שְׁפֹות yoghurt
בָּקָ֔ר bāqˈār בָּקָר cattle
הִגִּ֧ישׁוּ higgˈîšû נגשׁ approach
לְ lᵊ לְ to
דָוִ֛ד ḏāwˈiḏ דָּוִד David
וְ wᵊ וְ and
לָ לְ to
הַ the
עָ֥ם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֖ו ʔittˌô אֵת together with
לֶ le לְ to
אֱכֹ֑ול ʔᵉḵˈôl אכל eat
כִּ֣י kˈî כִּי that
אָמְר֔וּ ʔāmᵊrˈû אמר say
הָ הַ the
עָ֗ם ʕˈām עַם people
רָעֵ֛ב rāʕˈēv רָעֵב hungry
וְ wᵊ וְ and
עָיֵ֥ף ʕāyˌēf עָיֵף faint
וְ wᵊ וְ and
צָמֵ֖א ṣāmˌē צָמֵא thirsty
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
17:29. et mel et butyrum oves et pingues vitulos dederuntque David et populo qui cum eo erat ad vescendum suspicati enim sunt populum fame et siti fatigari in deserto
And honey, and butter, and sheep, and fat calves, and they gave to David and the people that were with him, to eat: for they suspected that the people were faint with hunger and thirst in the wilderness.
17:29. and honey, and butter, sheep and fattened calves. And they gave these to David and to the people who were with him to eat. For they suspected that the people were faint with hunger and thirst in the desert.
17:29. And honey, and butter, and sheep, and cheese of kine, for David, and for the people that [were] with him, to eat: for they said, The people [is] hungry, and weary, and thirsty, in the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:29: Cheese of kine - Or, as others, "milch cows," which is more in accordance with the context, being coupled with "sheep," and is more or less borne out etymologically by the Arabic. God's care for David was evident in the kindness of these people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:29: cheese of kine: Sa1 17:18
for David: Luk 8:3; Phi 4:15-19
to eat: Sa2 17:2; Psa 34:8-10, Psa 84:11
The people: Jdg 8:4-6; Ecc 11:1, Ecc 11:2; Isa 21:14, Isa 58:7
in the wilderness: Sa2 16:2, Sa2 16:14
Next: 2 Kings (2 Samuel) Chapter 18
John Gill
And honey and butter,.... Honey was much in use with the ancients; Homer (b) speaks of it as a part of the provisions at a feast, and as food with which persons were nourished and brought up; and the ancient Scythians lived on milk and honey (c); and this and butter were pretty much the food of the people in Judea; see Is 7:15,
and sheep; with which and goats the land of Gilead abounded; see Song 4:1,
and cheese of kine: made of the milk of cows, as it commonly is:
for David, and for the people that were with him, to eat; and no doubt they brought wine with them for them to drink; the men that brought these, some brought one sort, and some another, or however different parcels of the same, and did not join in one present; for they came from different parts:
for they said, the people is hungry, and weary, and thirsty, in the wilderness; where they had been some time, and out of which they had just come, and so weary with travelling, and therefore brought beds to lie down and rest upon; and being hungry and thirsty, through want of bread and water in the wilderness, they brought them both eatables and drinkables; for though the latter is not expressed, it is to be understood, as the word "thirsty" supposes.
(b) Iliad. 11. ver. 630. Odyss. 10. ver. 245. & Odyss. 20. ver. 72. Alex. ab Alex. Genial. Dier. l. 3. c. 11. Sueton. Vita Nero. c. 27. (c) Justin e Trogo, l. 2. c. 2.
John Wesley
In - Having been in the wilderness. Thus God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families.
Robert Jamieson, A. R. Fausset and David Brown
in the wilderness--spread out beyond the cultivated tablelands into the steppes of Hauran.