Թագաւորութիւններ Բ / 2 Samuel - 18 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter puts a period to Absalom's rebellion and life, and so makes way for David to his throne again, whither the next chapter brings him back in peace and triumph. We have here, I. David's preparations to engage the rebels, ver. 1-5. II. The total defeat of Absalom's party and their dispersion, ver. 6-8. III. The death of Absalom, and his burial, ver. 9-18. IV. The bringing of the tidings to David, who tarried at Mahanaim, ver. 19-32. V. His bitter lamentation for Absalom, ver. 33.
Adam Clarke: Commentary on the Bible - 1831
David reviews and arranges the people, and gives the command to Joab, Abishai, and Ittai, Sa2 18:1, Sa2 18:2. On his expressing a desire to accompany them to the battle, they will not permit him, Sa2 18:3. He reviews them as they go out of the city, and gives commandment to the captains to save Absalom, Sa2 18:4, Sa2 18:5. They join battle with Absalom and his army, who are discomfited with the loss of twenty thousand men, Sa2 18:6-8. Absalom, fleeing away, is caught by his head in an oak; Joab finds him, and transfixes him with three darts, Sa2 18:9-15. The servants of David are recalled, and Absalom buried, Sa2 18:16-18. Ahimaaz and Cushi bring the tidings to David, who is greatly distressed at hearing of the death of Absalom, and makes bitter lamentation for him, Sa2 18:19-33.
2 Kings (2 Samuel) 18:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 18:1, David viewing the armies in their march gives them charge of Absalom; Sa2 18:6, The Israelites are sorely smitten in the wood of Ephraim; Sa2 18:9, Absalom, hanging in an oak is slain by Joab, and cast into a pit; Sa2 18:18, Absalom's place; Sa2 18:19, Ahimaaz and Cushi bring tidings to David; Sa2 18:33, David mourns for Absalom.
Carl Friedrich Keil and Franz Delitzsch

Preparation for war. - 2Kings 18:1-2. David mustered the people that were with him, and placed over them captains of thousands and hundreds, and divided them into three companies, under the generals Joab, Abishai, and Ittai the Gathite, who had given such decided proofs, according to 2Kings 15:21-22, of his fidelity to David. בּיד שׁלּח, to leave to the hand of a person, i.e., to his power, is used here in the sense of placing under his direction. The people opposed in the most decided manner the wish of the king to go with them to the war, saying (2Kings 18:3), "Thou shalt not go out: for if we flee, they will take no heed of us (i.e., attach no importance to this); and if half of us die, they will take no heed of us: for thou art as ten thousand of us (we must evidently read אתּה for עתּה, and עתּה has merely got into the text in consequence of ועתּה following): and now it is good that thou be ready to give us help from the city" (the Chethib לעזיר, inf. Hiphil for להעזיר, is not to be disputed). David was to stay behind in the city with a reserve, that he might be able to come to their relief in case of need.
Geneva 1599
And David (a) numbered the people that [were] with him, and set captains of thousands and captains of hundreds over them.
(a) For certain of the Reubenites, Gadites, and of the half tribe could not bear the insolence of the son against the father, and therefore joined with David.
John Gill
INTRODUCTION TO SECOND SAMUEL 18
In this chapter is an account of David's review of his army, preparing it for battle with Absalom, and those with him, 2Kings 18:1; and of the defeat and flight of the rebels, 2Kings 18:6; and of the death of Absalom, and the manner of it, and of his burial, 2Kings 18:9; and of the news of it brought to David by different persons, 2Kings 18:19; and of his great grief and sorrow on that account, 2Kings 18:33.
Robert Jamieson, A. R. Fausset and David Brown
DAVID REVIEWING THE ARMIES. (2Kings 18:1-4)
David numbered the people that were with him--The hardy mountaineers of Gilead came in great numbers at the call of their chieftains, so that, although without money to pay any troops, David soon found himself at the head of a considerable army. A pitched battle was now inevitable. But so much depending on the life of the king, he was not allowed to take the field in person; and he therefore divided his forces into three detachments under Joab, Abishai, and Ittai, the commander of the foreign guards.
18:118:1: Եւ հանդէ՛ս արար Դաւիթ զօրուն որ ընդ նմա, եւ կացո՛յց ՚ի վերայ նոցա հազարապետս եւ հարիւրապետս։
1 Դաւիթն իր հետ եղած զօրքի աշխարհագիր անցկացրեց եւ նրանց վրայ հազարապետներ ու հարիւրապետներ կարգեց:
18 Դաւիթ իրեն հետ եղող զօրքը համրեց։ Անոնց վրայ հազարապետներ ու հարիւրապետներ դրաւ։
Եւ հանդէս արար Դաւիթ զօրուն որ ընդ նմա, եւ կացոյց ի վերայ նոցա հազարապետս եւ հարիւրապետս:

18:1: Եւ հանդէ՛ս արար Դաւիթ զօրուն որ ընդ նմա, եւ կացո՛յց ՚ի վերայ նոցա հազարապետս եւ հարիւրապետս։
1 Դաւիթն իր հետ եղած զօրքի աշխարհագիր անցկացրեց եւ նրանց վրայ հազարապետներ ու հարիւրապետներ կարգեց:
18 Դաւիթ իրեն հետ եղող զօրքը համրեց։ Անոնց վրայ հազարապետներ ու հարիւրապետներ դրաւ։
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18:118:1 И осмотрел Давид людей, бывших с ним, и поставил над ними тысяченачальников и сотников.
18:1 καὶ και and; even ἐπεσκέψατο επισκεπτομαι visit; inspect Δαυιδ δαβιδ Dabid; Thavith τὸν ο the λαὸν λαος populace; population τὸν ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even κατέστησεν καθιστημι establish; appoint ἐπ᾿ επι in; on αὐτῶν αυτος he; him χιλιάρχους χιλιαρχος commander καὶ και and; even ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion
18:1 וַ wa וְ and יִּפְקֹ֣ד yyifqˈōḏ פקד miss דָּוִ֔ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֑ו ʔittˈô אֵת together with וַ wa וְ and יָּ֣שֶׂם yyˈāśem שׂים put עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon שָׂרֵ֥י śārˌê שַׂר chief אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand וְ wᵊ וְ and שָׂרֵ֥י śārˌê שַׂר chief מֵאֹֽות׃ mēʔˈôṯ מֵאָה hundred
18:1. igitur considerato David populo suo constituit super eum tribunos et centurionesAnd David, having reviewed his people, appointed over them captains of thousands and of hundreds,
1. And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them.
And David numbered the people that [were] with him, and set captains of thousands and captains of hundreds over them:

18:1 И осмотрел Давид людей, бывших с ним, и поставил над ними тысяченачальников и сотников.
18:1
καὶ και and; even
ἐπεσκέψατο επισκεπτομαι visit; inspect
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
κατέστησεν καθιστημι establish; appoint
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
χιλιάρχους χιλιαρχος commander
καὶ και and; even
ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion
18:1
וַ wa וְ and
יִּפְקֹ֣ד yyifqˈōḏ פקד miss
דָּוִ֔ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֑ו ʔittˈô אֵת together with
וַ wa וְ and
יָּ֣שֶׂם yyˈāśem שׂים put
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
שָׂרֵ֥י śārˌê שַׂר chief
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
וְ wᵊ וְ and
שָׂרֵ֥י śārˌê שַׂר chief
מֵאֹֽות׃ mēʔˈôṯ מֵאָה hundred
18:1. igitur considerato David populo suo constituit super eum tribunos et centuriones
And David, having reviewed his people, appointed over them captains of thousands and of hundreds,
1. And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Preparations for Battle. B. C. 1023.

1 And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. 2 And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also. 3 But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city. 4 And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands. 5 And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom. 6 So the people went out into the field against Israel: and the battle was in the wood of Ephraim; 7 Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men. 8 For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured.
Which way David raised an army here, and what reinforcements were sent him, we are not told; many, it is likely, from all the coasts of Israel, at least from the neighbouring tribes, came in to his assistance, so that, by degrees, he was able to make head against Absalom, as Ahithophel foresaw. Now here we have,
I. His army numbered and marshalled, v. 1, 2. He had, no doubt, committed his cause to God by prayer, for that was his relief in all his afflictions; and then he took an account of his forces. Josephus says they were, in all, but about 4000. These he divided into regiments and companies, to each of which he appointed proper officers, and then disposed them, as is usual, into the right wing, the left wing, and the centre, two of which he committed to his two old experienced generals, Joab and Abishai, and the third to his new friend Ittai. Good order and good conduct may sometimes be as serviceable in an army as great numbers. Wisdom teaches us to make the best of the strength we have, and let it reach to the utmost.
II. Himself over-persuaded not to go in person to the battle. He was Absalom's false friend that persuaded him to go, and served his pride more than his prudence; David's true friends would not let him go, remembering what they had been told of Ahithophel's design to smite the king only. David showed his affection to them by being willing to venture with them (v. 2), and they showed theirs to him by opposing it. We must never reckon it an affront to be gain-said for our good, and by those that therein consult our interest. 1. They would by no means have him to expose himself, for (say they) thou art worth 10,000 of us. Thus ought princes to be valued by their subjects, who, for their safety, must be willing to expose themselves. 2. They would not so far gratify the enemy, who would rejoice more in his fall than in the defeat of the whole army. 3. He might be more serviceable to them by tarrying in the city, with a reserve of his forces there, whence he might send them recruits. That may be a post of real service which yet is not a post of danger. The king acquiesced in their reasons, and changed his purpose (v. 4): What seemeth to you best I will do. It is no piece of wisdom to be stiff in our resolutions, but to be willing to hear reason, even from our inferiors, and to be overruled by their advice when it appears to be for our own good. Whether the people's prudence had an eye to it or no, God's providence wisely ordered it, that David should not be in the field of battle; for then his tenderness would certainly have interposed to save the life of Absalom, whom God had determined to destroy.
III. The charge he gave concerning Absalom, v. 5. When the army was drawn out, rank and file, Josephus says, he encouraged them, and prayed for them, but withal bade them all take heed of doing Absalom any hurt. How does he render good for evil! Absalom would have David only smitten. David would have Absalom only spared. What foils are these to each other! Never was unnatural hatred to a father more strong than in Absalom; nor was ever natural affection to a child more strong than in David. Each did his utmost, and showed what man is capable of doing, how bad it is possible for a child to be to the best of fathers and how good it is possible for a father to be to the worst of children; as if it were designed to be a resemblance of man's wickedness towards God and God's mercy towards man, of which it is hard to say which is more amazing. "Deal gently," says David, "by all means, with the young man, even with Absalom, for my sake; he is a young man, rash and heady, and his age must excuse him; he is mine, whom I love; if you love me, be not severe with him." This charge supposes David's strong expectation of success. Having a good cause and a good God, he doubts not but Absalom would lie at their mercy, and therefore bids them deal gently with him, spare his life and reserve him for his judgment.
Bishop Hall thus descants on this: "What means this ill-placed love? This unjust mercy? Deal gently with a traitor? Of all traitors, with a son? Of all sons, with an Absalom? That graceless darling of so good a father? And all this, for thy sake, whose crown, whose blood, he hunts after? For whose sake must he be pursued, if forborne for thine? Must the cause of the quarrel be the motive of mercy? Even in the holiest parents, nature may be guilty of an injurious tenderness, of a bloody indulgence. But was not this done in type of that immeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors, for his murderers, Father, forgive them? Deal gently with them for my sake." When God sends and affliction to correct his children, it is with this charge, "Deal gently with them for my sake;" for he knows our frame.
IV. A complete victory gained over Absalom's forces. The battle was fought in the wood of Ephraim (v. 6), so called from some memorable action of the Ephraimites there, though it lay in the tribe of Gad. David thought fit to meet the enemy with his forces at some distance, before they came up to Mahanaim, lest he should bring that city into trouble which had so kindly sheltered him. The cause shall be decided by a pitched battle. Josephus represents the fight as very obstinate, but the rebels were at length totally routed and 20,000 of them slain, v. 7. Now they smarted justly for their treason against their lawful prince, their uneasiness under so good a government, and their base ingratitude to so good a governor; and they found what it was to take up arms for a usurper, who with his kisses and caresses had wheedled them into their own ruin. Now where are the rewards, the preferments, the golden days, they promised themselves from him? Now they see what it is to take counsel against the Lord and his anointed, and to think of breaking his bands asunder. And that they might see that God fought against them, 1. They are conquered by a few, an army, in all probability, much inferior to theirs in number. 2. By that flight with which they hoped to save themselves they destroyed themselves. The wood, which they sought to for shelter, devoured more than the sword, that they might see how, when they thought themselves safe from David's men, and said, Surely the bitterness of death is past, yet the justice of God pursued them and suffered them not to live. What refuge can rebels find from divine vengeance? The pits and bogs, the stumps and thickets, and, as the Chaldee paraphrase understands it, the wild beasts of the wood, were probably the death of multitudes of the dispersed distracted Israelites, besides the 20,000 that were slain with the sword. God herein fought for David, and yet fought against him; for all these that were slain were his own subjects, and the common interest of his kingdom was weakened by the slaughter. The Romans allowed no triumph for a victory in a civil war.
Adam Clarke: Commentary on the Bible - 1831
18:1: And set captains of thousands - By this time David's small company was greatly recruited; but what its number was we cannot tell. Josephus says it amounted to four thousand men. Others have supposed that they amounted to ten thousand; for thus they understand a clause in Sa2 18:3, which they think should be read, We are now ten thousand strong.
2 Kings (2 Samuel) 18:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: numbered: Exo 17:9; Jos 8:10
captains of thousands: Sa1 8:12
John Gill
And David numbered the people that were with him,.... Which Josephus says (d) were four thousand; but one would think there should be more by what follows:
and set captains of thousands and captains of hundreds over them; he divided his army into companies, which consisted some of a thousand and others of a hundred; over each of which he set captains, to lead them on, direct, and command them in battle.
(d) Antiqu. l. 7. c. 10. sect. 1.
18:218:2: Եւ առաքեաց Դաւիթ զերի՛ր մասն զօրուն ՚ի ձեռն Յովաբայ, եւ զերի՛ր մասն ՚ի ձեռն Աբեսսայ որդւոյ Շարուհեայ՝ եղբօր Յովաբայ, եւ զերի՛ր մասն ՚ի ձեռն Եթթեայ Գեթացւոյ. եւ ասէ Դաւիթ ցզօրն. Ելանելո՛վ ելից եւ ե՛ս ընդ ձեզ։
2 Դաւիթը զօրքի մէկ երրորդ մասը յանձնեց Յովաբի, մէկ երրորդ մասը Շարուհիի որդու՝ Յովաբի եղբայր Աբեսսայի եւ մէկ երրորդ մասն էլ գեթացի Եթթիի հրամանատարութեանը: Դաւիթն ասաց զօրքին.
2 Դաւիթ զօրքին մէկ երրորդը՝ Յովաբին ձեռքը, մէկ երրորդը՝ Յովաբին եղբօր Շարուհեան Աբեսսային ձեռքը ու մէկ երրորդը Գեթացի Եթթիին ձեռքը յանձնեց*։ Թագաւորը ժողովուրդին ըսաւ. «Անպատճառ ես ալ ձեզի հետ պիտի ելլեմ»։
Եւ առաքեաց Դաւիթ զերիր մասն զօրուն ի ձեռն Յովաբայ, եւ զերիր մասն ի ձեռն Աբեսսայ որդւոյ Շարուհեայ` եղբօր Յովաբայ, եւ զերիր մասն ի ձեռն Եթթեայ Գեթացւոյ. եւ ասէ Դաւիթ ցզօրն. Ելանելով ելից եւ ես ընդ ձեզ:

18:2: Եւ առաքեաց Դաւիթ զերի՛ր մասն զօրուն ՚ի ձեռն Յովաբայ, եւ զերի՛ր մասն ՚ի ձեռն Աբեսսայ որդւոյ Շարուհեայ՝ եղբօր Յովաբայ, եւ զերի՛ր մասն ՚ի ձեռն Եթթեայ Գեթացւոյ. եւ ասէ Դաւիթ ցզօրն. Ելանելո՛վ ելից եւ ե՛ս ընդ ձեզ։
2 Դաւիթը զօրքի մէկ երրորդ մասը յանձնեց Յովաբի, մէկ երրորդ մասը Շարուհիի որդու՝ Յովաբի եղբայր Աբեսսայի եւ մէկ երրորդ մասն էլ գեթացի Եթթիի հրամանատարութեանը: Դաւիթն ասաց զօրքին.
2 Դաւիթ զօրքին մէկ երրորդը՝ Յովաբին ձեռքը, մէկ երրորդը՝ Յովաբին եղբօր Շարուհեան Աբեսսային ձեռքը ու մէկ երրորդը Գեթացի Եթթիին ձեռքը յանձնեց*։ Թագաւորը ժողովուրդին ըսաւ. «Անպատճառ ես ալ ձեզի հետ պիտի ելլեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 И отправил Давид людей~--- третью часть под предводительством Иоава, третью часть под предводительством Авессы, сына Саруина, брата Иоава, третью часть под предводительством Еффея Гефянина. И сказал царь людям: я сам пойду с вами.
18:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Δαυιδ δαβιδ Dabid; Thavith τὸν ο the λαόν λαος populace; population τὸ ο the τρίτον τριτος third ἐν εν in χειρὶ χειρ hand Ιωαβ ιωαβ and; even τὸ ο the τρίτον τριτος third ἐν εν in χειρὶ χειρ hand Αβεσσα αβεσσα son Σαρουιας σαρουιας brother Ιωαβ ιωαβ and; even τὸ ο the τρίτον τριτος third ἐν εν in χειρὶ χειρ hand Εθθι εθθι the Γεθθαίου γεθθαιος and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward τὸν ο the λαόν λαος populace; population ἐξελθὼν εξερχομαι come out; go out ἐξελεύσομαι εξερχομαι come out; go out καί και and; even γε γε in fact ἐγὼ εγω I μεθ᾿ μετα with; amid ὑμῶν υμων your
18:2 וַ wa וְ and יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send דָּוִ֜ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֗ם ʕˈām עַם people הַ ha הַ the שְּׁלִשִׁ֤ית ššᵊlišˈîṯ שְׁלִישִׁית third part בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand יֹואָב֙ yôʔˌāv יֹואָב Joab וְ֠ wᵊ וְ and הַ ha הַ the שְּׁלִשִׁית ššᵊlišîṯ שְׁלִישִׁית third part בְּ bᵊ בְּ in יַ֨ד yˌaḏ יָד hand אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai בֶּן־ ben- בֵּן son צְרוּיָה֙ ṣᵊrûyˌā צְרוּיָה Zeruiah אֲחִ֣י ʔᵃḥˈî אָח brother יֹואָ֔ב yôʔˈāv יֹואָב Joab וְ wᵊ וְ and הַ֨ hˌa הַ the שְּׁלִשִׁ֔ת ššᵊlišˈiṯ שְׁלִישִׁית third part בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand אִתַּ֣י ʔittˈay אִתַּי Ittai הַ ha הַ the גִּתִּ֑י ס ggittˈî s גִּתִּי Gittite וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people יָצֹ֥א yāṣˌō יצא go out אֵצֵ֛א ʔēṣˈē יצא go out גַּם־ gam- גַּם even אֲנִ֖י ʔᵃnˌî אֲנִי i עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
18:2. et dedit populi tertiam partem sub manu Ioab et tertiam in manu Abisai filii Sarviae fratris Ioab et tertiam sub manu Ethai qui erat de Geth dixitque rex ad populum egrediar et ego vobiscumAnd sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abisai the son of Sarvia Joab's brother, and a third part under the hand of Ethai, who was of Geth: and the king said to the people: I also will go forth with you.
2. And David sent forth the people, a third part under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab’s brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also.
And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab' s brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also:

18:2 И отправил Давид людей~--- третью часть под предводительством Иоава, третью часть под предводительством Авессы, сына Саруина, брата Иоава, третью часть под предводительством Еффея Гефянина. И сказал царь людям: я сам пойду с вами.
18:2
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
λαόν λαος populace; population
τὸ ο the
τρίτον τριτος third
ἐν εν in
χειρὶ χειρ hand
Ιωαβ ιωαβ and; even
τὸ ο the
τρίτον τριτος third
ἐν εν in
χειρὶ χειρ hand
Αβεσσα αβεσσα son
Σαρουιας σαρουιας brother
Ιωαβ ιωαβ and; even
τὸ ο the
τρίτον τριτος third
ἐν εν in
χειρὶ χειρ hand
Εθθι εθθι the
Γεθθαίου γεθθαιος and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
ἐξελθὼν εξερχομαι come out; go out
ἐξελεύσομαι εξερχομαι come out; go out
καί και and; even
γε γε in fact
ἐγὼ εγω I
μεθ᾿ μετα with; amid
ὑμῶν υμων your
18:2
וַ wa וְ and
יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send
דָּוִ֜ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
עָ֗ם ʕˈām עַם people
הַ ha הַ the
שְּׁלִשִׁ֤ית ššᵊlišˈîṯ שְׁלִישִׁית third part
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
יֹואָב֙ yôʔˌāv יֹואָב Joab
וְ֠ wᵊ וְ and
הַ ha הַ the
שְּׁלִשִׁית ššᵊlišîṯ שְׁלִישִׁית third part
בְּ bᵊ בְּ in
יַ֨ד yˌaḏ יָד hand
אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai
בֶּן־ ben- בֵּן son
צְרוּיָה֙ ṣᵊrûyˌā צְרוּיָה Zeruiah
אֲחִ֣י ʔᵃḥˈî אָח brother
יֹואָ֔ב yôʔˈāv יֹואָב Joab
וְ wᵊ וְ and
הַ֨ hˌa הַ the
שְּׁלִשִׁ֔ת ššᵊlišˈiṯ שְׁלִישִׁית third part
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
אִתַּ֣י ʔittˈay אִתַּי Ittai
הַ ha הַ the
גִּתִּ֑י ס ggittˈî s גִּתִּי Gittite
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
הָ hā הַ the
עָ֔ם ʕˈām עַם people
יָצֹ֥א yāṣˌō יצא go out
אֵצֵ֛א ʔēṣˈē יצא go out
גַּם־ gam- גַּם even
אֲנִ֖י ʔᵃnˌî אֲנִי i
עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
18:2. et dedit populi tertiam partem sub manu Ioab et tertiam in manu Abisai filii Sarviae fratris Ioab et tertiam sub manu Ethai qui erat de Geth dixitque rex ad populum egrediar et ego vobiscum
And sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abisai the son of Sarvia Joab's brother, and a third part under the hand of Ethai, who was of Geth: and the king said to the people: I also will go forth with you.
2. And David sent forth the people, a third part under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab’s brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: И отправил Давид людей - в поход против Авессалома.
Albert Barnes: Notes on the Bible - 1834
18:2: A third part - This seems to have been a favorite division with the Hebrew commanders (see Jdg 7:16; Jdg 9:43; Sa1 11:11; Kg2 11:5-6) and with the Philistines also Sa1 13:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: a third part: Jdg 7:16, Jdg 7:19, Jdg 9:43
the hand of Joab: Sa2 10:7-10
Ittai: Sa2 15:19-22
I will surely: Sa2 17:11; Psa 3:6, Psa 27:1-3, Psa 118:6-8
John Gill
And David sent forth a third part of the people under the hand of Joab,.... Very likely that which made the centre of the army, since Joab was the general of the army; though this distribution was made when David thought to have headed the army himself, and so made with respect to that:
and a third part under the hand of Abishai the son of Zeruiah, Joab's brother; who was next to Joab in the army, and fought with him against the Syrians and Ammonites, 2Kings 10:10,
and a third part under the hand of Ittai the Gittite; of whom see 2Kings 15:19; of these two parts consisted the right and left wings of the army:
and the king said unto the people; the soldiers, and particularly the officers:
I will surely go forth with you myself also; in which he seemed very resolute and peremptory; and this he proposed to do, not merely to animate the soldiers with his presence, and to show that he was willing to hazard his life with them, but chiefly for the sake of Absalom, to preserve his life, if possible.
18:318:3: Եւ ասեն. Ո՛չ ելցես. զի եթէ փախչիցիմք, ո՛չ դիցեն ՚ի վերայ մեր զսիրտ. եւ եթէ կիսո՛յ կէս ՚ի մէնջ մեռանիցիմք՝ ո՛չ դիցեն ՚ի վերայ մեր զսիրտ. եւ դու իբրեւ զտասն հազար ՚ի մէնջ ես. եւ արդ լա՛ւ է թէ դու ՚ի քաղաքի իցես՝ զի լինիցիս մեզ յօգնականութիւն[3332]։ [3332] Ոմանք. Զի եթէ փախչելով փախչիցիմք... ՚ի վերայ մեր սիրտ։ Այլք. Զի դու իբրեւ զտասն հա՛՛։
3 «Ես էլ պէտք է ձեզ հետ դուրս գամ»: Նրանք ասացին. «Դու չպէտք է դուրս գաս, որովհետեւ եթէ փախչենք, նրանք մեզ կարեւորութիւն չեն տայ: Կարեւորութիւն չեն տայ, եթէ անգամ մեր կէսն էլ կոտորուի: Դու մեր տասը հազար մարդու արժէքն ունես: Արդ, լաւ է, որ դու քաղաքում մնաս եւ մեզ օգնութեան հասնես»:
3 Բայց ժողովուրդը ըսաւ. «Մի՛ ելլեր, քանզի եթէ մենք փախչելու ըլլանք, անոնք մեզի համար հոգ չեն ըներ ու թէեւ մեր կէսը մեռնի, անոնք բանի մը տեղ չեն դներ. բայց դուն մեր տասը հազարին չափ ես ու հիմա աղէկը այն է, որ դուն մեզի քաղաքէն օգնութիւն ղրկես»։
Եւ ասեն. Ոչ ելցես. զի եթէ փախչիցիմք, ոչ դիցեն ի վերայ մեր զսիրտ. եւ եթէ կիսոյ կէս ի մէնջ մեռանիցիմք, ոչ դիցեն ի վերայ մեր զսիրտ. զի դու իբրեւ զտասն հազար ի մէնջ ես. եւ արդ լաւ է թէ դու ի քաղաքի իցես, զի լինիցիս մեզ յօգնականութիւն:

18:3: Եւ ասեն. Ո՛չ ելցես. զի եթէ փախչիցիմք, ո՛չ դիցեն ՚ի վերայ մեր զսիրտ. եւ եթէ կիսո՛յ կէս ՚ի մէնջ մեռանիցիմք՝ ո՛չ դիցեն ՚ի վերայ մեր զսիրտ. եւ դու իբրեւ զտասն հազար ՚ի մէնջ ես. եւ արդ լա՛ւ է թէ դու ՚ի քաղաքի իցես՝ զի լինիցիս մեզ յօգնականութիւն[3332]։
[3332] Ոմանք. Զի եթէ փախչելով փախչիցիմք... ՚ի վերայ մեր սիրտ։ Այլք. Զի դու իբրեւ զտասն հա՛՛։
3 «Ես էլ պէտք է ձեզ հետ դուրս գամ»: Նրանք ասացին. «Դու չպէտք է դուրս գաս, որովհետեւ եթէ փախչենք, նրանք մեզ կարեւորութիւն չեն տայ: Կարեւորութիւն չեն տայ, եթէ անգամ մեր կէսն էլ կոտորուի: Դու մեր տասը հազար մարդու արժէքն ունես: Արդ, լաւ է, որ դու քաղաքում մնաս եւ մեզ օգնութեան հասնես»:
3 Բայց ժողովուրդը ըսաւ. «Մի՛ ելլեր, քանզի եթէ մենք փախչելու ըլլանք, անոնք մեզի համար հոգ չեն ըներ ու թէեւ մեր կէսը մեռնի, անոնք բանի մը տեղ չեն դներ. բայց դուն մեր տասը հազարին չափ ես ու հիմա աղէկը այն է, որ դուն մեզի քաղաքէն օգնութիւն ղրկես»։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 Но люди отвечали ему: не ходи; ибо, если мы и побежим, то не обратят внимания на это; если и умрет половина из нас, также не обратят внимания; а ты один то же, что нас десять тысяч; итак для нас лучше, чтобы ты помогал нам из города.
18:3 καὶ και and; even εἶπαν επω say; speak οὐκ ου not ἐξελεύσῃ εξερχομαι come out; go out ὅτι οτι since; that ἐὰν εαν and if; unless φυγῇ φυγη flight φύγωμεν φευγω flee οὐ ου not θήσουσιν τιθημι put; make ἐφ᾿ επι in; on ἡμᾶς ημας us καρδίαν καρδια heart καὶ και and; even ἐὰν εαν and if; unless ἀποθάνωμεν αποθνησκω die τὸ ο the ἥμισυ ημισυς half ἡμῶν ημων our οὐ ου not θήσουσιν τιθημι put; make ἐφ᾿ επι in; on ἡμᾶς ημας us καρδίαν καρδια heart ὅτι οτι since; that σὺ συ you ὡς ως.1 as; how ἡμεῖς ημεις we δέκα δεκα ten χιλιάδες χιλιας thousand καὶ και and; even νῦν νυν now; present ἀγαθὸν αγαθος good ὅτι οτι since; that ἔσῃ ειμι be ἡμῖν ημιν us ἐν εν in τῇ ο the πόλει πολις city βοήθεια βοηθεια help τοῦ ο the βοηθεῖν βοηθεω help
18:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say הָ hā הַ the עָ֜ם ʕˈām עַם people לֹ֣א lˈō לֹא not תֵצֵ֗א ṯēṣˈē יצא go out כִּי֩ kˌî כִּי that אִם־ ʔim- אִם if נֹ֨ס nˌōs נוס flee נָנ֜וּס nānˈûs נוס flee לֹא־ lō- לֹא not יָשִׂ֧ימוּ yāśˈîmû שׂים put אֵלֵ֣ינוּ ʔēlˈênû אֶל to לֵ֗ב lˈēv לֵב heart וְ wᵊ וְ and אִם־ ʔim- אִם if יָמֻ֤תוּ yāmˈuṯû מות die חֶצְיֵ֨נוּ֙ ḥeṣyˈēnû חֲצִי half לֹֽא־ lˈō- לֹא not יָשִׂ֤ימוּ yāśˈîmû שׂים put אֵלֵ֨ינוּ֙ ʔēlˈênû אֶל to לֵ֔ב lˈēv לֵב heart כִּֽי־ kˈî- כִּי that עַתָּ֥ה ʕattˌā עַתָּה now כָמֹ֖נוּ ḵāmˌōnû כְּמֹו like עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now טֹ֔וב ṭˈôv טֹוב good כִּי־ kî- כִּי that תִֽהְיֶה־ ṯˈihyeh- היה be לָּ֥נוּ llˌānû לְ to מֵ mē מִן from עִ֖יר ʕˌîr עִיר town לַל *la לְ to עְזֹֽורעזיר *ʕᵊzˈôr עזר help
18:3. et respondit populus non exibis sive enim fugerimus non magnopere ad eos de nobis pertinebit sive media pars ceciderit e nobis non satis curabunt quia tu unus pro decem milibus conputaris melius est igitur ut sis nobis in urbe praesidioAnd the people answered: Thou shalt not go forth: for if we flee away, they will not much mind us: or if half of us should fall, they will not greatly care: for thou alone art accounted for ten thousand: it is better therefore that thou shouldst be in the city to succour us.
3. But the people said, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but thou art worth ten thousand of us: therefore now it is better that thou be ready to succour us out of the city.
But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now [thou art] worth ten thousand of us: therefore now [it is] better that thou succour us out of the city:

18:3 Но люди отвечали ему: не ходи; ибо, если мы и побежим, то не обратят внимания на это; если и умрет половина из нас, также не обратят внимания; а ты один то же, что нас десять тысяч; итак для нас лучше, чтобы ты помогал нам из города.
18:3
καὶ και and; even
εἶπαν επω say; speak
οὐκ ου not
ἐξελεύσῃ εξερχομαι come out; go out
ὅτι οτι since; that
ἐὰν εαν and if; unless
φυγῇ φυγη flight
φύγωμεν φευγω flee
οὐ ου not
θήσουσιν τιθημι put; make
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καρδίαν καρδια heart
καὶ και and; even
ἐὰν εαν and if; unless
ἀποθάνωμεν αποθνησκω die
τὸ ο the
ἥμισυ ημισυς half
ἡμῶν ημων our
οὐ ου not
θήσουσιν τιθημι put; make
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καρδίαν καρδια heart
ὅτι οτι since; that
σὺ συ you
ὡς ως.1 as; how
ἡμεῖς ημεις we
δέκα δεκα ten
χιλιάδες χιλιας thousand
καὶ και and; even
νῦν νυν now; present
ἀγαθὸν αγαθος good
ὅτι οτι since; that
ἔσῃ ειμι be
ἡμῖν ημιν us
ἐν εν in
τῇ ο the
πόλει πολις city
βοήθεια βοηθεια help
τοῦ ο the
βοηθεῖν βοηθεω help
18:3
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
הָ hā הַ the
עָ֜ם ʕˈām עַם people
לֹ֣א lˈō לֹא not
תֵצֵ֗א ṯēṣˈē יצא go out
כִּי֩ kˌî כִּי that
אִם־ ʔim- אִם if
נֹ֨ס nˌōs נוס flee
נָנ֜וּס nānˈûs נוס flee
לֹא־ lō- לֹא not
יָשִׂ֧ימוּ yāśˈîmû שׂים put
אֵלֵ֣ינוּ ʔēlˈênû אֶל to
לֵ֗ב lˈēv לֵב heart
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יָמֻ֤תוּ yāmˈuṯû מות die
חֶצְיֵ֨נוּ֙ ḥeṣyˈēnû חֲצִי half
לֹֽא־ lˈō- לֹא not
יָשִׂ֤ימוּ yāśˈîmû שׂים put
אֵלֵ֨ינוּ֙ ʔēlˈênû אֶל to
לֵ֔ב lˈēv לֵב heart
כִּֽי־ kˈî- כִּי that
עַתָּ֥ה ʕattˌā עַתָּה now
כָמֹ֖נוּ ḵāmˌōnû כְּמֹו like
עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten
אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
טֹ֔וב ṭˈôv טֹוב good
כִּי־ kî- כִּי that
תִֽהְיֶה־ ṯˈihyeh- היה be
לָּ֥נוּ llˌānû לְ to
מֵ mē מִן from
עִ֖יר ʕˌîr עִיר town
לַל
*la לְ to
עְזֹֽורעזיר
*ʕᵊzˈôr עזר help
18:3. et respondit populus non exibis sive enim fugerimus non magnopere ad eos de nobis pertinebit sive media pars ceciderit e nobis non satis curabunt quia tu unus pro decem milibus conputaris melius est igitur ut sis nobis in urbe praesidio
And the people answered: Thou shalt not go forth: for if we flee away, they will not much mind us: or if half of us should fall, they will not greatly care: for thou alone art accounted for ten thousand: it is better therefore that thou shouldst be in the city to succour us.
3. But the people said, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but thou art worth ten thousand of us: therefore now it is better that thou be ready to succour us out of the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Заботясь о безопасности царя, военачальники имели в виду, вероятно, и то обстоятельство, что отец в войне с сыном не будет обладать хладнокровием, необходимым для руководителя сражения.
Adam Clarke: Commentary on the Bible - 1831
18:3: But now thou art worth ten thousand of us - The particle יתה attah, now, is doubtless a mistake for the pronoun אתה attah, thou; and so it appears to have been read by the Septuagint, the Vulgate, and the Chaldee, and by two of Kennicott's and De Rossi's MSS.
2 Kings (2 Samuel) 18:5
Albert Barnes: Notes on the Bible - 1834
18:3: Succour us out of the city - David, with a reserve, would hold the city, and either support the bands in case of need, or receive them within the walls should they be compelled to flee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: Thou shalt: Sa2 21:17
if we flee: Sa2 17:2; Kg1 22:31; Zac 13:7
care for us: Heb. set their heart on us
but now: The particle attah, Now, is doubtless a mistake for the pronoun attah, Thou, and so it appears to have been read by the LXX, Vulgate, and Chaldee, and by two of Kennicott's and De Rossi's manuscripts.
worth: etc. Heb. as ten thousand of us, Lam 4:20
succour: Heb. be to succour, Sa2 10:11; Exo 17:10-12
Geneva 1599
But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but (b) now [thou art] worth ten thousand of us: therefore now [it is] better that thou succour us out of the city.
(b) Signifying that a good governor is so dear to his people that they would rather lose their lives than have anything happen to him.
John Gill
But the people answered, thou shalt not go forth,.... They were as resolute as David:
for if we flee away, they will not care for us; to pursue after us:
neither if half of us die, will they care for us; they will make no account of the victory; but if they could slay David, or get him into their hands, it would be more to them than if the whole army was routed:
but now thou art worth ten thousand of us; not only in our own esteem, but in the account of the enemy, who had rather thou shouldest fall into their hands than ten thousand of us; and as the advantage to them, so the loss to us would be more than ten thousand men:
therefore now it is better that thou succour us out of the city; either by sending them provisions or recruits, that might be there in reserve, if necessary; or by being ready to receive them into it should they be repulsed; or rather by his prayers to God for them; so the Targum,"now it is better that thou pray for us out of the city;''that is, that the Lord would help us; and so most of the Jewish commentators understand it of helping them by his prayers and counsels.
18:418:4: Եւ ասէ ցնոսա արքայ. Որ ինչ հաճո՛յ իցէ առաջի ձեր արարից։ Եւ եկաց արքայ յե՛ց առ դրանն. եւ ամենայն զօրն ելանէր ըստ հարիւրաւորաց եւ ըստ հազարաւորաց։
4 Արքան նրանց ասաց. «Ինչ որ ձեզ համար հաճելի է, ես այն կ’անեմ»: Եւ արքան մնաց դարպասի մօտ, իսկ ամբողջ ժողովուրդը հարիւրներով ու հազարներով դուրս էր գալիս քաղաքից:
4 Եւ թագաւորը անոնց ըսաւ. «Ձեր աչքերուն հաճոյ երեւցածը պիտի ընեմ»։ Թագաւորը դրանը քով կայնեցաւ եւ բոլոր զօրքը հարիւրներով ու հազարներով կ’ելլէին։
Եւ ասէ ցնոսա արքայ. Որ ինչ հաճոյ իցէ առաջի ձեր արարից: Եւ եկաց արքայ յեց առ դրանն, եւ ամենայն զօրն ելանէր ըստ հարիւրաւորաց եւ ըստ հազարաւորաց:

18:4: Եւ ասէ ցնոսա արքայ. Որ ինչ հաճո՛յ իցէ առաջի ձեր արարից։ Եւ եկաց արքայ յե՛ց առ դրանն. եւ ամենայն զօրն ելանէր ըստ հարիւրաւորաց եւ ըստ հազարաւորաց։
4 Արքան նրանց ասաց. «Ինչ որ ձեզ համար հաճելի է, ես այն կ’անեմ»: Եւ արքան մնաց դարպասի մօտ, իսկ ամբողջ ժողովուրդը հարիւրներով ու հազարներով դուրս էր գալիս քաղաքից:
4 Եւ թագաւորը անոնց ըսաւ. «Ձեր աչքերուն հաճոյ երեւցածը պիտի ընեմ»։ Թագաւորը դրանը քով կայնեցաւ եւ բոլոր զօրքը հարիւրներով ու հազարներով կ’ելլէին։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 И сказал им царь: что угодно в глазах ваших, то и сделаю. И стал царь у ворот, и весь народ выходил по сотням и по тысячам.
18:4 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king ὃ ος who; what ἐὰν εαν and if; unless ἀρέσῃ αρεσκω accommodate; please ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight ὑμῶν υμων your ποιήσω ποιεω do; make καὶ και and; even ἔστη ιστημι stand; establish ὁ ο the βασιλεὺς βασιλευς monarch; king ἀνὰ ανα.1 up; each χεῖρα χειρ hand τῆς ο the πύλης πυλη gate καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἐξεπορεύετο εκπορευομαι emerge; travel out εἰς εις into; for ἑκατοντάδας εκατοντας and; even εἰς εις into; for χιλιάδας χιλιας thousand
18:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִיטַ֥ב yîṭˌav יטב be good בְּ bᵊ בְּ in עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye אֶעֱשֶׂ֑ה ʔeʕᵉśˈeh עשׂה make וַ wa וְ and יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to יַ֣ד yˈaḏ יָד hand הַ ha הַ the שַּׁ֔עַר ššˈaʕar שַׁעַר gate וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people יָֽצְא֔וּ yˈāṣᵊʔˈû יצא go out לְ lᵊ לְ to מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred וְ wᵊ וְ and לַ la לְ to אֲלָפִֽים׃ ʔᵃlāfˈîm אֶלֶף thousand
18:4. ad quos rex ait quod vobis rectum videtur hoc faciam stetit ergo rex iuxta portam egrediebaturque populus per turmas suas centeni et milleniAnd the king said to them: What seemeth good to you, that will I do. And the king stood by the gate: and all the people went forth by their troops, by hundreds and by thousands.
4. And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people went out by hundreds and by thousands.
And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands:

18:4 И сказал им царь: что угодно в глазах ваших, то и сделаю. И стал царь у ворот, и весь народ выходил по сотням и по тысячам.
18:4
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
ὁ ο the
βασιλεύς βασιλευς monarch; king
ὃ ος who; what
ἐὰν εαν and if; unless
ἀρέσῃ αρεσκω accommodate; please
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
ὑμῶν υμων your
ποιήσω ποιεω do; make
καὶ και and; even
ἔστη ιστημι stand; establish
ὁ ο the
βασιλεὺς βασιλευς monarch; king
ἀνὰ ανα.1 up; each
χεῖρα χειρ hand
τῆς ο the
πύλης πυλη gate
καὶ και and; even
πᾶς πας all; every
ὁ ο the
λαὸς λαος populace; population
ἐξεπορεύετο εκπορευομαι emerge; travel out
εἰς εις into; for
ἑκατοντάδας εκατοντας and; even
εἰς εις into; for
χιλιάδας χιλιας thousand
18:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִיטַ֥ב yîṭˌav יטב be good
בְּ bᵊ בְּ in
עֵינֵיכֶ֖ם ʕênêḵˌem עַיִן eye
אֶעֱשֶׂ֑ה ʔeʕᵉśˈeh עשׂה make
וַ wa וְ and
יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
יַ֣ד yˈaḏ יָד hand
הַ ha הַ the
שַּׁ֔עַר ššˈaʕar שַׁעַר gate
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ hā הַ the
עָם֙ ʕˌām עַם people
יָֽצְא֔וּ yˈāṣᵊʔˈû יצא go out
לְ lᵊ לְ to
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
וְ wᵊ וְ and
לַ la לְ to
אֲלָפִֽים׃ ʔᵃlāfˈîm אֶלֶף thousand
18:4. ad quos rex ait quod vobis rectum videtur hoc faciam stetit ergo rex iuxta portam egrediebaturque populus per turmas suas centeni et milleni
And the king said to them: What seemeth good to you, that will I do. And the king stood by the gate: and all the people went forth by their troops, by hundreds and by thousands.
4. And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people went out by hundreds and by thousands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: И стал царь у ворот города Маханаим.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: by the gate: Sa2 18:24; Isa 28:6
by hundreds: David's small company, by this time, was greatly recruited; but what its number was we cannot tell. Josephus says it amounted only to 4, 000 men. Sa2 18:1; Sa1 29:2
Carl Friedrich Keil and Franz Delitzsch

The king gave his consent to these proposals, and went to the side of the gate, whilst the people went out by hundreds and thousands; but in the hearing of all he commanded the principal generals, "Mildly for me (i.e., deal gently for my sake) with the boy Absalom." לאט is not the imperative of לאט, to cover over, which would not suit the connection, and could not be construed with ל, but an adverb from אט, as in Is 8:6; 3Kings 21:27; Job 15:11.
John Gill
And the king said unto them, what seemeth you best I will do,.... Which was an instance of great condescension in him; and it was his wisdom and prudence to yield to them at such a time as this, and especially as their sentiments were founded on affection and loyalty to him:
and the king stood by the gate side; of the city of Mahanaim:
and all the people came out by hundreds, and by thousands; and passed by him, to whom no doubt he gave his blessing and best wishes; and, as Abarbinel thinks, now it was he composed and said the twentieth psalm, "The Lord hear thee in the day of trouble", &c. Ps 20:1.
18:518:5: Եւ պատուէ՛ր ետ արքայ Յովաբայ եւ Աբեսսայ եւ յԵթթեայ՝ եւ ասէ. Խնայեսջի՛ք ՚ի պատանեակ իմ Աբեսողոմ։ Եւ ամենայն զօրն լուաւ ՚ի պատուիրելն արքայի ամենայն իշխանացն վասն Աբեսողոմայ[3333]։ [3333] Ոմանք. ՚Ի պատանեակն Աբեսաղոմ։
5 Արքան պատուէր տուեց Յովաբին, Աբեսսային ու Եթթիին՝ ասելով. «Խնայեցէ՛ք իմ պատանեակ Աբեսաղոմին»: Եւ ամբողջ զօրքը լսեց, որ արքան Աբեսաղոմի համար բոլոր զօրավարներին պատուէր էր տալիս:
5 Ու թագաւորը Յովաբին եւ Աբեսսային ու Եթթիին պատուիրելով՝ ըսաւ. «Իմ սիրոյս համար Աբիսողոմ պատանիին խնայեցէք»։ Երբ թագաւորը Աբիսողոմին համար բոլոր զօրավարներուն պատուիրեց, բոլոր զօրքերը լսեցին։
Եւ պատուէր ետ արքայ Յովաբայ եւ Աբեսսայ եւ յԵթթեայ եւ ասէ. Խնայեսջիք [242]ի պատանեակ իմ`` Աբիսողոմ: Եւ ամենայն զօրն լուաւ ի պատուիրելն արքայի ամենայն իշխանացն վասն Աբիսողոմայ:

18:5: Եւ պատուէ՛ր ետ արքայ Յովաբայ եւ Աբեսսայ եւ յԵթթեայ՝ եւ ասէ. Խնայեսջի՛ք ՚ի պատանեակ իմ Աբեսողոմ։ Եւ ամենայն զօրն լուաւ ՚ի պատուիրելն արքայի ամենայն իշխանացն վասն Աբեսողոմայ[3333]։
[3333] Ոմանք. ՚Ի պատանեակն Աբեսաղոմ։
5 Արքան պատուէր տուեց Յովաբին, Աբեսսային ու Եթթիին՝ ասելով. «Խնայեցէ՛ք իմ պատանեակ Աբեսաղոմին»: Եւ ամբողջ զօրքը լսեց, որ արքան Աբեսաղոմի համար բոլոր զօրավարներին պատուէր էր տալիս:
5 Ու թագաւորը Յովաբին եւ Աբեսսային ու Եթթիին պատուիրելով՝ ըսաւ. «Իմ սիրոյս համար Աբիսողոմ պատանիին խնայեցէք»։ Երբ թագաւորը Աբիսողոմին համար բոլոր զօրավարներուն պատուիրեց, բոլոր զօրքերը լսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 И приказал царь Иоаву и Авессе и Еффею, говоря: сберегите мне отрока Авессалома. И все люди слышали, как приказывал царь всем начальникам об Авессаломе.
18:5 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Ιωαβ ιωαβ and; even τῷ ο the Αβεσσα αβεσσα and; even τῷ ο the Εθθι εθθι tell; declare φείσασθέ φειδομαι spare; refrain μοι μοι me τοῦ ο the παιδαρίου παιδαριον little boy τοῦ ο the Αβεσσαλωμ αβεσσαλωμ and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἤκουσεν ακουω hear ἐντελλομένου εντελλομαι direct; enjoin τοῦ ο the βασιλέως βασιλευς monarch; king πᾶσιν πας all; every τοῖς ο the ἄρχουσιν αρχων ruling; ruler ὑπὲρ υπερ over; for Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
18:5 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command הַ ha הַ the מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] יֹ֠ואָב yôʔˌāv יֹואָב Joab וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִתַּי֙ ʔittˌay אִתַּי Ittai לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לְ lᵊ לְ to אַט־ ʔaṭ- אַט gentle לִ֖י lˌî לְ to לַ la לְ to † הַ the נַּ֣עַר nnˈaʕar נַעַר boy לְ lᵊ לְ to אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear בְּ bᵊ בְּ in צַוֹּ֥ת ṣawwˌōṯ צוה command הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the שָּׂרִ֖ים śśārˌîm שַׂר chief עַל־ ʕal- עַל upon דְּבַ֥ר dᵊvˌar דָּבָר word אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
18:5. et praecepit rex Ioab et Abisai et Ethai dicens servate mihi puerum Absalom et omnis populus audiebat praecipientem regem cunctis principibus pro AbsalomAnd the king commanded Joab, and Abisai, and Ethai, saying: Save me the boy Absalom. And all the people heard the king giving charge to all the princes concerning Absalom.
5. And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom.
And the king commanded Joab and Abishai and Ittai, saying, [Deal] gently for my sake with the young man, [even] with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom:

18:5 И приказал царь Иоаву и Авессе и Еффею, говоря: сберегите мне отрока Авессалома. И все люди слышали, как приказывал царь всем начальникам об Авессаломе.
18:5
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
ὁ ο the
βασιλεὺς βασιλευς monarch; king
τῷ ο the
Ιωαβ ιωαβ and; even
τῷ ο the
Αβεσσα αβεσσα and; even
τῷ ο the
Εθθι εθθι tell; declare
φείσασθέ φειδομαι spare; refrain
μοι μοι me
τοῦ ο the
παιδαρίου παιδαριον little boy
τοῦ ο the
Αβεσσαλωμ αβεσσαλωμ and; even
πᾶς πας all; every
ὁ ο the
λαὸς λαος populace; population
ἤκουσεν ακουω hear
ἐντελλομένου εντελλομαι direct; enjoin
τοῦ ο the
βασιλέως βασιλευς monarch; king
πᾶσιν πας all; every
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
ὑπὲρ υπερ over; for
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
18:5
וַ wa וְ and
יְצַ֣ו yᵊṣˈaw צוה command
הַ ha הַ the
מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֠ואָב yôʔˌāv יֹואָב Joab
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִתַּי֙ ʔittˌay אִתַּי Ittai
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
לְ lᵊ לְ to
אַט־ ʔaṭ- אַט gentle
לִ֖י lˌî לְ to
לַ la לְ to
† הַ the
נַּ֣עַר nnˈaʕar נַעַר boy
לְ lᵊ לְ to
אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ hā הַ the
עָ֣ם ʕˈām עַם people
שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear
בְּ bᵊ בְּ in
צַוֹּ֥ת ṣawwˌōṯ צוה command
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
שָּׂרִ֖ים śśārˌîm שַׂר chief
עַל־ ʕal- עַל upon
דְּבַ֥ר dᵊvˌar דָּבָר word
אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
18:5. et praecepit rex Ioab et Abisai et Ethai dicens servate mihi puerum Absalom et omnis populus audiebat praecipientem regem cunctis principibus pro Absalom
And the king commanded Joab, and Abisai, and Ethai, saying: Save me the boy Absalom. And all the people heard the king giving charge to all the princes concerning Absalom.
5. And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:5: Deal gently - with the young man - David was the father of this worthless young man; and is it to be wondered at that he feels as a father? Who in his circumstances, that had such feelings as every man should have, would have felt, or acted otherwise?
2 Kings (2 Samuel) 18:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: Deal gently: Sa2 16:11, Sa2 17:1-4, Sa2 17:14; Deu 21:18-21; Psa 103:13; Luk 23:34
all the people: Sa2 18:12
John Gill
And the king commanded Joab, and Abishai, and Ittai,.... His three generals, to whom he had committed his army divided into three parts:
saying, deal gently for my sake with the young man, even with Absalom; he does not call him his son, being in rebellion against him, but the young man, who was young, and rash, and foolish, and so to be pitied; his request is, that they would spare him, and not take away his life, when in their power; that they would not aim at him, and push him hard, and fall upon him with wrath and fury; but if he fell into their hands, to take him alive, and bring him away, and not put him to death. This flowed from a natural affection to him, and a concern for the welfare of his soul, that he might not die in this sin; and also from a consciousness that it was for his own sins that he was raised up to rebel against him; and he seems to speak as if he was certain that the battle would go for him, and against Absalom; and which he might conclude from the answer of prayer he had in defeating the counsel of Ahithophel:
and all the people heard when he gave all the captains charge concerning Absalom; not only the three generals, but all the captains of hundreds and thousands, and this was heard by the common soldiers as well as by the people of the city that were spectators on this occasion, see 2Kings 18:12.
John Wesley
Deal gently - If you conquer (which be presaged they would by God's gracious answer to his prayer for the turning of Ahithophel's counsel into foolishness,) take him prisoner, but do not kill him. Which desire proceeded, from his great indulgence towards his children: from his consciousness that he himself was the meritorious cause of this rebellion, Absalom being given up to it for the punishment of David's sins; from the consideration of his youth, which commonly makes men foolish, and subject to ill counsels: and from his piety, being loth that he should be cut off in the act of his sin without any space for repentance. But ''what means, says Bp. Hall, this ill - placed mercy? Deal gently with a traitor? Of all traitors with a son? And all this for thy sake, whose crown, whose blood he hunts after? Even in the holiest parents nature may be guilty of an injurious tenderness. But was not this done in type of that unmeasurable mercy, of the true King of Israel, who prayed for his murderers, Father, forgive them! Deal gently with them for my sake!" Yea, when God sends an affliction to correct his children, it is with this charge, deal gently with them for my sake: for he knows our frame.
Robert Jamieson, A. R. Fausset and David Brown
GIVES THEM CHARGE OF ABSALOM. (2Kings 18:5-13)
Deal gently for my sake with the young man, even with Absalom--This affecting charge, which the king gave to his generals, proceeded not only from his overwhelming affection for his children, but from his consciousness that this rebellion was the chastisement of his own crimes, Absalom being merely an instrument in the hand of retributive Providence;--and also from his piety, lest the unhappy prince should die with his sins unrepented of.
18:618:6: Եւ ել ամենայն զօրն յանտառն ընդդէմ Իսրայէլի, եւ եղեւ կռիւ յանտառին Եփրեմայ։
6 Ամբողջ զօրքը դուրս եկաւ անտառ[42], Իսրայէլի դէմ, եւ կռիւ եղաւ Եփրեմի անտառում:[42] 42. Եբրայերէն բնագրում՝ դաշտ:
6 Զօրքը դաշտը ելաւ Իսրայէլի դէմ դնելու համար։ Պատերազմը Եփրեմի անտառին մէջ եղաւ։
Եւ ել [243]ամենայն զօրն յանտառն`` ընդդէմ Իսրայելի, եւ եղեւ կռիւ յանտառին Եփրեմայ:

18:6: Եւ ել ամենայն զօրն յանտառն ընդդէմ Իսրայէլի, եւ եղեւ կռիւ յանտառին Եփրեմայ։
6 Ամբողջ զօրքը դուրս եկաւ անտառ[42], Իսրայէլի դէմ, եւ կռիւ եղաւ Եփրեմի անտառում:
[42] 42. Եբրայերէն բնագրում՝ դաշտ:
6 Զօրքը դաշտը ելաւ Իսրայէլի դէմ դնելու համար։ Պատերազմը Եփրեմի անտառին մէջ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 И вышли люди в поле навстречу Израильтянам, и было сражение в лесу Ефремовом.
18:6 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out πᾶς πας all; every ὁ ο the λαὸς λαος populace; population εἰς εις into; for τὸν ο the δρυμὸν δρυμος from; out of ἐναντίας εναντιος contrary; opposite Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the πόλεμος πολεμος battle ἐν εν in τῷ ο the δρυμῷ δρυμος Ephraim; Efrem
18:6 וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out הָ hā הַ the עָ֛ם ʕˈām עַם people הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be הַ ha הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war בְּ bᵊ בְּ in יַ֥עַר yˌaʕar יַעַר wood אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
18:6. itaque egressus est populus in campum contra Israhel et factum est proelium in saltu EphraimSo the people went out into the field against Israel, and the battle was fought in the forest of Ephraim.
6. So the people went out into the field against Israel: and the battle was in the forest of Ephraim.
So the people went out into the field against Israel: and the battle was in the wood of Ephraim:

18:6 И вышли люди в поле навстречу Израильтянам, и было сражение в лесу Ефремовом.
18:6
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
πᾶς πας all; every
ὁ ο the
λαὸς λαος populace; population
εἰς εις into; for
τὸν ο the
δρυμὸν δρυμος from; out of
ἐναντίας εναντιος contrary; opposite
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐγένετο γινομαι happen; become
ὁ ο the
πόλεμος πολεμος battle
ἐν εν in
τῷ ο the
δρυμῷ δρυμος Ephraim; Efrem
18:6
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
הָ hā הַ the
עָ֛ם ʕˈām עַם people
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
הַ ha הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
בְּ bᵊ בְּ in
יַ֥עַר yˌaʕar יַעַר wood
אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
18:6. itaque egressus est populus in campum contra Israhel et factum est proelium in saltu Ephraim
So the people went out into the field against Israel, and the battle was fought in the forest of Ephraim.
6. So the people went out into the field against Israel: and the battle was in the forest of Ephraim.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Под лесом Ефремовым некоторые (Hugo Grotius и др.) разумеют то место восточного Заиорданья, где некогда судия Иеффай поразил ефремлян (Суд. XII).
Albert Barnes: Notes on the Bible - 1834
18:6: Against Israel - Implying that the Rev_olt was in a great measure that of the ten tribes, Saul's party, against the kingdom.
The wood of Ephraim - This would naturally be sought in the west of Jordan (marginal reference). But on the other hand it seems certain that the scene of this battle was on the east of Jordan. It seems therefore inevitable to conclude that some portion of the thick wood of oaks and terebinths which still runs down to the Jordan on the east side was for some reason called "the wood of Ephraim," either because it was a continuation on the east side of the great Ephraimitic forests on the west, or because of some transaction there in which Ephraim had taken part, such as the slaughter of the Midianites Jdg 7:24-25, or their own slaughter Jdg 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: wood of Ephraim: The wood of Ephraim was evidently beyond Jordan, and apparently not far from Mahanaim; and it is supposed to be the place where the Ephraimites were slain by Jephthah. Jos 17:15, Jos 17:18; Jdg 12:4-6
Carl Friedrich Keil and Franz Delitzsch

Battle in the wood of Ephraim, and death of Absalom. - 2Kings 18:6, 2Kings 18:7. When the people, i.e., David's army, had advanced into the field against Israel (those who followed Absalom), a battle was fought "in the wood of Ephraim," when Israel was smitten by David's warriors and sustained a loss of 20,000 men. The question, where the "wood of Ephraim" was situated, is a disputed one. But both the name and the fact that, according to Josh 17:15-16, the tribe-land of Ephraim abounded in forests, favour the idea that it was a wood in the inheritance of Ephraim, on this side of the Jordan; and this is in perfect harmony with the statement in 2Kings 18:23, that Ahimaaz took the way of the Jordan valley to bring the news of the victory to David, who was staying behind in Mahanaim. Nevertheless the majority of commentators have supposed that the place alluded to was a woody region on the other side of the Jordan, which had received the name of "wood Ephraim" probably after the defeat of the Ephraimites in the time of Jephthah (Judg 12:1-5). The reasons assigned are, first, that according to 2Kings 17:26, Absalom had encamped in Gilead, and it is not stated that he had crossed the Jordan again; secondly, that 2Kings 18:3 ("that thou succour us out of the city") presupposes that the battle took place in the neighbourhood of Mahanaim (Thenius); and thirdly, that after the victory the army returned to Mahanaim; whereas if the battle had been fought on this side of the Jordan, it would evidently have been much better for it to remain there and occupy Jerusalem (Ewald, Gesch. iii. p. 237). But neither of these reasons is decisive, and there is no force in the other arguments employed by Thenius. There was no necessity for an immediate occupation of Jerusalem by David's victorious army, since all Israel fled to their tents after the fall of Absalom and the defeat of his army (2Kings 18:17 and 2Kings 19:9); that is to say, such of Absalom's followers as had not fallen in or after the battle, broke up and returned home, and therefore the revolution was at an end. Consequently there was nothing left for David's army to do but to return to its king at Mahanaim, and fetch him back to Jerusalem, and reinstate him in his kingdom. The other two reasons might have some force in them, if the history before us contained a complete account of the whole course of the war. But even Ewald admits that it is restricted to a notice of the principal battle, which completely crushed the rebellion. There can be no doubt, however, that this was preceded, if not by other battles, yet by such military operations as accompany every war. This is clearly indicated in 2Kings 18:6, where it is stated that the army advanced into the field against Israel (2Kings 18:6), which evidently refers to such an advance on the part of David's army as might compel Absalom to draw back from Gilead across the Jordan, until at length a decisive battle was fought, which ended in the complete destruction of his army and his own death. Ewald observes still further, that "it seems impossible, at any rate so far as the name is concerned, to assume that the wood of Ephraim was on the other side of the Jordan, whilst according to 2Kings 18:23, the messenger who reported the victory went from the field of battle towards the Jordan valley in order to get to David." But the way in which Ewald tries to set aside this important point, as bearing upon the conclusion that the battle took place on this side of the Jordan, - namely, by adopting this rendering of 2Kings 18:23, "he ran after the manner of Kikkar, running, and therefore overtook Kushi," - is far too unnatural to meet with acceptance. Under all these circumstances, therefore, we decide in favour of the assumption that the wood of Ephraim is to be sought for in the tribe-territory of Ephraim.
The nature of the ground contributed a great deal to the utter defeat of Absalom.
Geneva 1599
So the people went out into the field against Israel: and the battle was in the (c) wood of Ephraim;
(c) So called, because the Ephraimites (as some say) fed their cattle beyond Jordan in this wood.
John Gill
So the people went out into the field against Israel,.... Josephus (e) calls it a great field, with a wood behind it:
and the battle was in the wood of Ephraim; or near it (f) rather; not in a wood in the tribe of Ephraim, which lay on this side Jordan; whereas this battle was fought on the other side Jordan, in the land of Gilead, not far from Mahanaim, where was this wood; and which was so called, either from the slaughter of the Ephraimites here in the times of Jephthah, Judg 12:4; or from the Ephraimites feeding their cattle here and near it; for the Jews say (g), that Joshua gave them a grant to feed their cattle in any wood in any of the tribes of Israel; and lying near Jordan, they used to drive their cattle over to this place, from whence it had its name.
(e) Ut supra, (Antiqu. l. 7. c. 10.) sect. 2. (f) "ad sylvam", Junius & Tremellius; "prope sylvam", Piscator. (g) In Jarchi, Kimchi, & Abarbinel, in loc.
Robert Jamieson, A. R. Fausset and David Brown
wood of Ephraim--This wood, of course, was on the east of Jordan. Its name was derived, according to some, from the slaughter of the Ephraimites by Jephthah--according to others, from the connection of blood with the trans-jordanic Manasseh.
18:718:7: Եւ պարտեցաւ անդ զօրն Իսրայէլի առաջի ծառայիցն Դաւթի. եւ եղեւ խորտակումն մե՛ծ յաւուր յայնմիկ. եւ անկան քսան հազար արանց։
7 Իսրայէլի զօրքը պարտուեց Դաւթի ծառաներից. այդ օրը մեծ կոտորած եղաւ՝ քսան հազար հոգի ընկաւ:
7 Հոն Իսրայէլի զօրքերը Դաւիթին ծառաներուն առջեւ յաղթուեցան ու այն օրը մեծ կոտորած եղաւ ու քսան հազար մարդ ինկաւ։
Եւ պարտեցաւ անդ զօրն Իսրայելի առաջի ծառայիցն Դաւթի. եւ եղեւ խորտակումն մեծ յաւուր յայնմիկ, եւ անկան քսան հազար արանց:

18:7: Եւ պարտեցաւ անդ զօրն Իսրայէլի առաջի ծառայիցն Դաւթի. եւ եղեւ խորտակումն մե՛ծ յաւուր յայնմիկ. եւ անկան քսան հազար արանց։
7 Իսրայէլի զօրքը պարտուեց Դաւթի ծառաներից. այդ օրը մեծ կոտորած եղաւ՝ քսան հազար հոգի ընկաւ:
7 Հոն Իսրայէլի զօրքերը Դաւիթին ծառաներուն առջեւ յաղթուեցան ու այն օրը մեծ կոտորած եղաւ ու քսան հազար մարդ ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 И был поражен народ Израильский рабами Давида; было там поражение великое в тот день,~--- поражены двадцать тысяч [человек].
18:7 καὶ και and; even ἔπταισεν πταιω stumble ἐκεῖ εκει there ὁ ο the λαὸς λαος populace; population Ισραηλ ισραηλ.1 Israel ἐνώπιον ενωπιος in the face; facing τῶν ο the παίδων παις child; boy Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐγένετο γινομαι happen; become ἡ ο the θραῦσις θραυσις great; loud ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that εἴκοσι εικοσι twenty χιλιάδες χιλιας thousand ἀνδρῶν ανηρ man; husband
18:7 וַ wa וְ and יִּנָּ֤גְפוּ yyinnˈāḡᵊfû נגף hurt שָׁם֙ šˌām שָׁם there עַ֣ם ʕˈam עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant דָוִ֑ד ḏāwˈiḏ דָּוִד David וַ wa וְ and תְּהִי־ ttᵊhî- היה be שָׁ֞ם šˈām שָׁם there הַ ha הַ the מַּגֵּפָ֧ה mmaggēfˈā מַגֵּפָה blow גְדֹולָ֛ה ḡᵊḏôlˈā גָּדֹול great בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty אָֽלֶף׃ ʔˈālef אֶלֶף thousand
18:7. et caesus est ibi populus Israhel ab exercitu David factaque est ibi plaga magna in die illa viginti miliumAnd the people of Israel were defeated there by David's army, and a great slaughter was made that day of twenty thousand men.
7. And the people of Israel were smitten there before the servants of David, and there was a great slaughter there that day of twenty thousand men.
Where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand:

18:7 И был поражен народ Израильский рабами Давида; было там поражение великое в тот день,~--- поражены двадцать тысяч [человек].
18:7
καὶ και and; even
ἔπταισεν πταιω stumble
ἐκεῖ εκει there
ὁ ο the
λαὸς λαος populace; population
Ισραηλ ισραηλ.1 Israel
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
παίδων παις child; boy
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡ ο the
θραῦσις θραυσις great; loud
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
εἴκοσι εικοσι twenty
χιλιάδες χιλιας thousand
ἀνδρῶν ανηρ man; husband
18:7
וַ wa וְ and
יִּנָּ֤גְפוּ yyinnˈāḡᵊfû נגף hurt
שָׁם֙ šˌām שָׁם there
עַ֣ם ʕˈam עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
דָוִ֑ד ḏāwˈiḏ דָּוִד David
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
שָׁ֞ם šˈām שָׁם there
הַ ha הַ the
מַּגֵּפָ֧ה mmaggēfˈā מַגֵּפָה blow
גְדֹולָ֛ה ḡᵊḏôlˈā גָּדֹול great
בַּ ba בְּ in
† הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
אָֽלֶף׃ ʔˈālef אֶלֶף thousand
18:7. et caesus est ibi populus Israhel ab exercitu David factaque est ibi plaga magna in die illa viginti milium
And the people of Israel were defeated there by David's army, and a great slaughter was made that day of twenty thousand men.
7. And the people of Israel were smitten there before the servants of David, and there was a great slaughter there that day of twenty thousand men.
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Adam Clarke: Commentary on the Bible - 1831
18:7: Twenty thousand men - Whether these were slain on the field of battle, or whether they were reckoned with those slain in the wood of Ephraim, we know not.
2 Kings (2 Samuel) 18:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: the people: Sa2 2:17, Sa2 15:6, Sa2 19:41-43
a great: Pro 11:21, Pro 24:21
twenty thousand men: Sa2 2:26, Sa2 2:31; Ch2 13:16, Ch2 13:17, Ch2 28:6
John Gill
Where the people of Israel were slain before the servants of David,.... That is, the people of Israel that were under Absalom, these were beaten by David's army:
and there was a great slaughter that day of twenty thousand men; including both those that fell in the field of battle, and that were slain in the pursuit; and this is to be understood only of Absalom's party.
Robert Jamieson, A. R. Fausset and David Brown
the people of Israel were slain--This designation, together with the immense slaughter mentioned later, shows the large extent to which the people were enlisted in this unhappy civil contest.
18:818:8: Եւ եղեւ անդ պատերազմն՝ ցրուեա՛լ ընդ ամենայն երեսս երկրին. եւ յաճախեա՛ց անտառն ուտել ՚ի զօրուէն քան զորս եկեր սուրն յաւուրն յայնմիկ[3334]։[3334] Ոմանք. Ցրուեալ ընդ երեսս ամենայն դաշտին, եւ յաճ՛՛... ուտել ՚ի զօրուէն քան զորս եկեր սուրն ՚ի զօրուէն յաւ՛՛։ Յօրինակին պակասէր. ՚Ի զօրուէն քան զորս եկեր սուրն յաւուրն յայն՛՛։
8 Պատերազմն այստեղից տարածուեց ամբողջ երկրի վրայ: Այդ օրն անտառն աւելի շատ զինուոր կլանեց, քան սուրը կոտորեց:
8 Պատերազմը բոլոր երկրին վրայ տարածուեցաւ ու այն օրը անտառը սուրին ջարդածէն աւելի ժողովուրդ ջարդեց։
Եւ եղեւ անդ պատերազմն ցրուեալ ընդ ամենայն երեսս երկրին. եւ յաճախեաց անտառն ուտել ի զօրուէն քան զորս եկեր սուրն ի զօրուէն յաւուրն յայնմիկ:

18:8: Եւ եղեւ անդ պատերազմն՝ ցրուեա՛լ ընդ ամենայն երեսս երկրին. եւ յաճախեա՛ց անտառն ուտել ՚ի զօրուէն քան զորս եկեր սուրն յաւուրն յայնմիկ[3334]։
[3334] Ոմանք. Ցրուեալ ընդ երեսս ամենայն դաշտին, եւ յաճ՛՛... ուտել ՚ի զօրուէն քան զորս եկեր սուրն ՚ի զօրուէն յաւ՛՛։ Յօրինակին պակասէր. ՚Ի զօրուէն քան զորս եկեր սուրն յաւուրն յայն՛՛։
8 Պատերազմն այստեղից տարածուեց ամբողջ երկրի վրայ: Այդ օրն անտառն աւելի շատ զինուոր կլանեց, քան սուրը կոտորեց:
8 Պատերազմը բոլոր երկրին վրայ տարածուեցաւ ու այն օրը անտառը սուրին ջարդածէն աւելի ժողովուրդ ջարդեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:818:8 Сражение распространилось по всей той стране, и лес погубил народа больше, чем сколько истребил меч, в тот день.
18:8 καὶ και and; even ἐγένετο γινομαι happen; become ἐκεῖ εκει there ὁ ο the πόλεμος πολεμος battle διεσπαρμένος διασπειρω sow abroad; scatter around ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land καὶ και and; even ἐπλεόνασεν πλεοναζω increase ὁ ο the δρυμὸς δρυμος the καταφαγεῖν κατεσθιω consume; eat up ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population ὑπὲρ υπερ over; for οὓς ος who; what κατέφαγεν κατεσθιω consume; eat up ἐν εν in τῷ ο the λαῷ λαος populace; population ἡ ο the μάχαιρα μαχαιρα short sword ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
18:8 וַ wa וְ and תְּהִי־ ttᵊhî- היה be שָׁ֧ם šˈām שָׁם there הַ ha הַ the מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war נָפֹ֖וצֶתנפצית *nāfˌôṣeṯ פוץ disperse עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֶּ֤רֶב yyˈerev רבה be many הַ ha הַ the יַּ֨עַר֙ yyˈaʕar יַעַר wood לֶ le לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat בָּ bā בְּ in † הַ the עָ֔ם ʕˈām עַם people מֵ mē מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָכְלָ֛ה ʔāḵᵊlˈā אכל eat הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ hˈû הוּא he
18:8. fuit autem ibi proelium dispersum super faciem omnis terrae et multo plures erant quos saltus consumpserat de populo quam hii quos voraverat gladius in die illaAnd the battle there was scattered over the face of all the country, and there were many more of the people whom the forest consumed, than whom the sword devoured that day.
8. For the battle was there spread over the face of all the country: and the forest devoured more people that day than the sword devoured.
For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured:

18:8 Сражение распространилось по всей той стране, и лес погубил народа больше, чем сколько истребил меч, в тот день.
18:8
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐκεῖ εκει there
ὁ ο the
πόλεμος πολεμος battle
διεσπαρμένος διασπειρω sow abroad; scatter around
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐπλεόνασεν πλεοναζω increase
ὁ ο the
δρυμὸς δρυμος the
καταφαγεῖν κατεσθιω consume; eat up
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
ὑπὲρ υπερ over; for
οὓς ος who; what
κατέφαγεν κατεσθιω consume; eat up
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
ἡ ο the
μάχαιρα μαχαιρα short sword
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
18:8
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
שָׁ֧ם šˈām שָׁם there
הַ ha הַ the
מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war
נָפֹ֖וצֶתנפצית
*nāfˌôṣeṯ פוץ disperse
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
כָל־ ḵol- כֹּל whole
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֶּ֤רֶב yyˈerev רבה be many
הַ ha הַ the
יַּ֨עַר֙ yyˈaʕar יַעַר wood
לֶ le לְ to
אֱכֹ֣ל ʔᵉḵˈōl אכל eat
בָּ bā בְּ in
† הַ the
עָ֔ם ʕˈām עַם people
מֵ mē מִן from
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָכְלָ֛ה ʔāḵᵊlˈā אכל eat
הַ ha הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בַּ ba בְּ in
† הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
18:8. fuit autem ibi proelium dispersum super faciem omnis terrae et multo plures erant quos saltus consumpserat de populo quam hii quos voraverat gladius in die illa
And the battle there was scattered over the face of all the country, and there were many more of the people whom the forest consumed, than whom the sword devoured that day.
8. For the battle was there spread over the face of all the country: and the forest devoured more people that day than the sword devoured.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: И лес погубил народа больше, чем сколько истребил меч, в тот день. Разбитое войско Авессалома бросилось было искать себе защиты в лесу, но здесь было или встречено засадой, или просто рассеяно и истребляемо порознь.
Adam Clarke: Commentary on the Bible - 1831
18:8: The wood devoured more people - It is generally supposed that, when the army was broken, they betook themselves to the wood, fell into pits, swamps, etc., and, being entangled, were hewn down by David's men; but the Chaldee, Syriac, and Arabic, state that they were devoured by wild beasts in the wood.
2 Kings (2 Samuel) 18:9
Albert Barnes: Notes on the Bible - 1834
18:8: The battle was scattered - Probably Absalom's forces were far more numerous than David's; but, most likely by Joab's skillful generalship, the field of battle was such that numbers did not tell, and David's veteran troops were able to destroy Absalom's rabble in detail. The wood entangled them, and was perhaps full of pits, precipices, and morasses Sa2 18:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: in the wood, That is, probably, many more were slain in pursuit through the wood than in the battle, by falling into swamps, pits, etc., and being entangled and cut down by David's men. Such is the relation of Josephus; but the Chaldee, Syriac, and Arabic state, that they were devoured by wild beasts in the wood. Exo 15:10; Jos 10:11; Jdg 5:20, Jdg 5:21; Kg1 20:30; Psa 3:7, Psa 43:1
devoured more: Heb. multiplied to devour
Carl Friedrich Keil and Franz Delitzsch

The conflict extended over the surface of the whole land, i.e., the whole of that region (the Chethib נפצות is not the plural נפצות, which would be quite unsuitable, but is most probably a noun, נפצוּת ,nuon a, signifying bursting asunder, or wild flight; the Keri נפצת is a Niphal participle, fem. gen.); "and the wood devoured more of the people than the sword ate on the same day." The woody region was most likely full of ravines, precipices, and marches, into which the flying foe was pursued, and where so many perished.
John Gill
For the battle was there scattered over the face of all the country,.... Or the warriors were scattered, as the Targum; Absalom's soldiers, their ranks were broken, and they were thrown into the utmost confusion, and ran about here and there all over the field or plain in which the battle was fought, and into the neighbouring wood:
and the wood devoured more people that day than the sword devoured; there were more slain in it the in the field of battle, what by one thing or another; as by falling into pits and on stumps of trees, and being entangled in the bushes, and could make but little haste, and so were overtaken by David's men, and slain; insomuch that, as Josephus (h) observes, there were more slain fleeing than fighting, and perhaps some might perish by wild beasts; so the Targum,"and the beasts of the wood slew more of the people than were slain by the sword;''and so the Syriac and Arabic versions render the words to the same purpose.
(h) Ut supra. (Antiqu. l. 7. c. 10. sect. 2.)
John Wesley
The wood - More people died in the wood, either through hunger, and thirst, and weariness: or, by the wild beasts, whereof great numbers were there, which, though they were driven away from the place of the main battle, yet might easily meet with them when they fled several ways: or, by falling into ditches and pits, which were in that place, 2Kings 18:17, and probably were covered with grass or wood, so that they could not see them till they fell into them: and especially by David's men, who pursued them, and killed them in the wood: and the wood is rightly said to have devoured them, because it gave the occasion to their destruction, inasmuch as the trees, and ditches, and pits, entangled them, and stopped their flight, and made them an easy prey to David's men, who followed them, and slew them in the pursuit. The sword - In the main battle: the sword being put for the battle, by a common figure.
Robert Jamieson, A. R. Fausset and David Brown
the wood devoured more people than the sword--The thick forest of oaks and terebinths, by obstructing the flight, greatly aided the victors in the pursuit.
18:918:9: Եւ դիպեցաւ Աբեսողոմ առաջի ծառայիցն Դաւթի. եւ Աբեսողոմ է՛ր հեծեալ ՚ի ջորւոջ իւրում, եւ եմո՛ւտ ջորին ընդ թաւ կաղնեաւ մեծաւ, եւ պատեցաւ գլուխ նորա ընդ կաղնեաւն, եւ կախեցաւ ընդ երկինս եւ ընդ երկիր, եւ ջորին անց ՚ի ներքոյ նորա[3335]։ [3335] Ոմանք. Ընդ թաւ կաղնեաւն մե՛՛։
9 Աբեսաղոմը Դաւթի ծառաների դէմ դուրս եկաւ: Աբեսաղոմն իր ջորին էր հեծել, եւ ջորին մի մեծ կաղնու թաւ ոստերի տակը մտաւ: Նրա գլուխը կաղնու ճիւղերի մէջ խճճուեց, ու ինքը կախ ընկաւ երկնքի ու երկրի միջեւ, իսկ ջորին նրա տակից անցաւ գնաց:
9 Աբիսողոմ Դաւիթին ծառաներուն հանդիպեցաւ։ Աբիսողոմ ջորիի վրայ հեծեր էր։ Ջորին մեծ բեւեկնիի մը թաւ ոստերուն տակ մտաւ։ Անոր գլուխը բեւեկնիէն բռնուեցաւ ու երկնքի ու երկրի մէջ կախուած մնաց։ Ջորին տակէն անցաւ գնաց։
Եւ դիպեցաւ Աբիսողոմ առաջի ծառայիցն Դաւթի. եւ Աբիսողոմ էր հեծեալ ի ջորւոջ [244]իւրում, եւ եմուտ ջորին ընդ թաւ կաղնեաւ մեծաւ, եւ պատեցաւ գլուխ նորա ընդ կաղնեաւն, եւ կախեցաւ ընդ երկինս եւ ընդ երկիր, եւ ջորին անց ի ներքոյ նորա:

18:9: Եւ դիպեցաւ Աբեսողոմ առաջի ծառայիցն Դաւթի. եւ Աբեսողոմ է՛ր հեծեալ ՚ի ջորւոջ իւրում, եւ եմո՛ւտ ջորին ընդ թաւ կաղնեաւ մեծաւ, եւ պատեցաւ գլուխ նորա ընդ կաղնեաւն, եւ կախեցաւ ընդ երկինս եւ ընդ երկիր, եւ ջորին անց ՚ի ներքոյ նորա[3335]։
[3335] Ոմանք. Ընդ թաւ կաղնեաւն մե՛՛։
9 Աբեսաղոմը Դաւթի ծառաների դէմ դուրս եկաւ: Աբեսաղոմն իր ջորին էր հեծել, եւ ջորին մի մեծ կաղնու թաւ ոստերի տակը մտաւ: Նրա գլուխը կաղնու ճիւղերի մէջ խճճուեց, ու ինքը կախ ընկաւ երկնքի ու երկրի միջեւ, իսկ ջորին նրա տակից անցաւ գնաց:
9 Աբիսողոմ Դաւիթին ծառաներուն հանդիպեցաւ։ Աբիսողոմ ջորիի վրայ հեծեր էր։ Ջորին մեծ բեւեկնիի մը թաւ ոստերուն տակ մտաւ։ Անոր գլուխը բեւեկնիէն բռնուեցաւ ու երկնքի ու երկրի մէջ կախուած մնաց։ Ջորին տակէն անցաւ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:918:9 И встретился Авессалом с рабами Давидовыми; он был на муле. Когда мул вбежал с ним под ветви большого дуба, то {Авессалом} запутался волосами своими в ветвях дуба и повис между небом и землею, а мул, бывший под ним, убежал.
18:9 καὶ και and; even συνήντησεν συνανταω meet with Αβεσσαλωμ αβεσσαλωμ in the face; facing τῶν ο the παίδων παις child; boy Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even Αβεσσαλωμ αβεσσαλωμ mount; step on ἐπὶ επι in; on τοῦ ο the ἡμιόνου ημιονος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ὁ ο the ἡμίονος ημιονος under; by τὸ ο the δάσος δασος the δρυὸς δρυς the μεγάλης μεγας great; loud καὶ και and; even ἐκρεμάσθη κρεμαννυμι hang ἡ ο the κεφαλὴ κεφαλη head; top αὐτοῦ αυτος he; him ἐν εν in τῇ ο the δρυί δρυς and; even ἐκρεμάσθη κρεμαννυμι hang ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the γῆς γη earth; land καὶ και and; even ὁ ο the ἡμίονος ημιονος underneath αὐτοῦ αυτος he; him παρῆλθεν παρερχομαι pass; transgress
18:9 וַ wa וְ and יִּקָּרֵא֙ yyiqqārˌē קרא encounter אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant דָוִ֑ד ḏāwˈiḏ דָּוִד David וְ wᵊ וְ and אַבְשָׁלֹ֞ום ʔavšālˈôm אַבְשָׁלֹום Absalom רֹכֵ֣ב rōḵˈēv רכב ride עַל־ ʕal- עַל upon הַ ha הַ the פֶּ֗רֶד ppˈereḏ פֶּרֶד mule וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come הַ ha הַ the פֶּ֡רֶד ppˈereḏ פֶּרֶד mule תַּ֣חַת tˈaḥaṯ תַּחַת under part שֹׂובֶךְ֩ śôveḵ שֹׂובֶךְ network of boughs הָ hā הַ the אֵלָ֨ה ʔēlˌā אֵלָה big tree הַ ha הַ the גְּדֹולָ֜ה ggᵊḏôlˈā גָּדֹול great וַ wa וְ and יֶּחֱזַ֧ק yyeḥᵉzˈaq חזק be strong רֹאשֹׁ֣ו rōšˈô רֹאשׁ head בָ vā בְּ in † הַ the אֵלָ֗ה ʔēlˈā אֵלָה big tree וַ wa וְ and יֻּתַּן֙ yyuttˌan נתן give בֵּ֤ין bˈên בַּיִן interval הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וּ û וְ and בֵ֣ין vˈên בַּיִן interval הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הַ ha הַ the פֶּ֥רֶד ppˌereḏ פֶּרֶד mule אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּחְתָּ֖יו taḥtˌāʸw תַּחַת under part עָבָֽר׃ ʕāvˈār עבר pass
18:9. accidit autem ut occurreret Absalom servis David sedens mulo cumque ingressus fuisset mulus subter condensam quercum et magnam adhesit caput eius quercui et illo suspenso inter caelum et terram mulus cui sederat pertransivitAnd it happened that Absalom met the servants of David, riding on a mule: and as the mule went under a thick and large oak, his head stuck in the oak: and while he hung between the heaven and the earth, the mule on which he rode passed on.
9. And Absalom chanced to meet the servants of David. And Absalom rode upon his mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went on.
And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that [was] under him went away:

18:9 И встретился Авессалом с рабами Давидовыми; он был на муле. Когда мул вбежал с ним под ветви большого дуба, то {Авессалом} запутался волосами своими в ветвях дуба и повис между небом и землею, а мул, бывший под ним, убежал.
18:9
καὶ και and; even
συνήντησεν συνανταω meet with
Αβεσσαλωμ αβεσσαλωμ in the face; facing
τῶν ο the
παίδων παις child; boy
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
Αβεσσαλωμ αβεσσαλωμ mount; step on
ἐπὶ επι in; on
τοῦ ο the
ἡμιόνου ημιονος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ὁ ο the
ἡμίονος ημιονος under; by
τὸ ο the
δάσος δασος the
δρυὸς δρυς the
μεγάλης μεγας great; loud
καὶ και and; even
ἐκρεμάσθη κρεμαννυμι hang
ἡ ο the
κεφαλὴ κεφαλη head; top
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
δρυί δρυς and; even
ἐκρεμάσθη κρεμαννυμι hang
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ὁ ο the
ἡμίονος ημιονος underneath
αὐτοῦ αυτος he; him
παρῆλθεν παρερχομαι pass; transgress
18:9
וַ wa וְ and
יִּקָּרֵא֙ yyiqqārˌē קרא encounter
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
דָוִ֑ד ḏāwˈiḏ דָּוִד David
וְ wᵊ וְ and
אַבְשָׁלֹ֞ום ʔavšālˈôm אַבְשָׁלֹום Absalom
רֹכֵ֣ב rōḵˈēv רכב ride
עַל־ ʕal- עַל upon
הַ ha הַ the
פֶּ֗רֶד ppˈereḏ פֶּרֶד mule
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
הַ ha הַ the
פֶּ֡רֶד ppˈereḏ פֶּרֶד mule
תַּ֣חַת tˈaḥaṯ תַּחַת under part
שֹׂובֶךְ֩ śôveḵ שֹׂובֶךְ network of boughs
הָ hā הַ the
אֵלָ֨ה ʔēlˌā אֵלָה big tree
הַ ha הַ the
גְּדֹולָ֜ה ggᵊḏôlˈā גָּדֹול great
וַ wa וְ and
יֶּחֱזַ֧ק yyeḥᵉzˈaq חזק be strong
רֹאשֹׁ֣ו rōšˈô רֹאשׁ head
בָ vā בְּ in
† הַ the
אֵלָ֗ה ʔēlˈā אֵלָה big tree
וַ wa וְ and
יֻּתַּן֙ yyuttˌan נתן give
בֵּ֤ין bˈên בַּיִן interval
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הָ hā הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הַ ha הַ the
פֶּ֥רֶד ppˌereḏ פֶּרֶד mule
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תַּחְתָּ֖יו taḥtˌāʸw תַּחַת under part
עָבָֽר׃ ʕāvˈār עבר pass
18:9. accidit autem ut occurreret Absalom servis David sedens mulo cumque ingressus fuisset mulus subter condensam quercum et magnam adhesit caput eius quercui et illo suspenso inter caelum et terram mulus cui sederat pertransivit
And it happened that Absalom met the servants of David, riding on a mule: and as the mule went under a thick and large oak, his head stuck in the oak: and while he hung between the heaven and the earth, the mule on which he rode passed on.
9. And Absalom chanced to meet the servants of David. And Absalom rode upon his mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went on.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Absalom. B. C. 1023.

9 And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away. 10 And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak. 11 And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle. 12 And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom. 13 Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me. 14 Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. 15 And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him. 16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. 17 And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent. 18 Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.
Here is Absalom quite at a loss, at his wit's end first, and then at his life's end. He that began the fight, big with the expectation of triumphing over David himself, with whom, if he had had him in his power, he would not have dealt gently, is now in the greatest consternation, when he meets the servants of David, v. 9. Though they were forbidden to meddle with him, he durst not look them in the face; but, finding they were near him, he clapped spurs to his mule and made the best of his way, through thick and thin, and so rode headlong upon his own destruction. Thus he that fleeth from the fear shall fall into the pit, and he that getteth up out of the pit shall be taken in the snare, Jer. xlviii. 44. David is inclined to spare him, but divine justice passes sentence upon him as a traitor, and sees it executed--that he hang by the neck, be caught alive, be embowelled, and his body dispose of disgracefully.
I. He is hanged by the neck. Riding furiously, neck or nothing, under the thick boughs of a great oak which hung low and had never been cropped, either the twisted branches, or some one forked bough of the oak, caught hold of his head, either by his neck, or, as some think, by his long hair, which had been so much his pride, and was now justly made a halter for him, and there he hung, so astonished that he could not use his hands to help himself or so entangled that his hands could not help him, but the more he struggled the more he was embarrassed. This set him up for a fair mark to the servants of David, and he had the terror and shame of seeing himself thus exposed, while he could do nothing for his own relief, neither fight nor fly. Observe concerning this, 1. That his mule went away from under him, as if glad to get clear of such a burden, and resign it to the ignominious tree. Thus the whole creation groans under the burden of man's corruption, but shall shortly be delivered from its load, Rom. viii. 21, 22. 2. The he hung between heaven and earth, as unworthy of either, as abandoned of both; earth would not keep him, heaven would not take him, hell therefore opens her mouth to receive him. 3. That this was a very surprising unusual thing. It was fit that it should be so, his crime being so monstrous: if, in his flight, his mule had thrown him, and left him half-dead upon the ground, till the servants of David had come up and dispatched him, the same thing would have been done as effectually; but that would have been too common a fate for so uncommon a criminal. God will here, as in the case of those other rebels, Dathan and Abiram, create a new thing, that it may be understood how much this man has provoked the Lord, Num. xvi. 29, 30. Absalom is here hung up, in terrorem--to frighten children from disobedience to their parents. See Prov. xxx. 17.
II. He is caught alive by one of the servants of David, who goes directly and tells Joab in what posture he found that archrebel, v. 10. Thus was he set up for a spectacle, as well as a mark, that the righteous might see him and laugh at him (Ps. lii. 6), while he had this further vexation in his breast, that of all the friends he had courted and confided in, and thought he had sure in his interest, though he hung long enough to have been relieved, yet he had none at hand to disentangle him. Joab chides the man for not dispatching him (v. 11), telling him, if he had given that bold stroke, he would have rewarded him with ten half-crowns and a girdle, that is, a captain's commission, which perhaps was signified by the delivery of a belt or girdle; see Isa. xxii. 21. But the man, though zealous enough against Absalom, justified himself in not doing it: "Dispatch him!" says he, "not for all the world: it would have cost my head: and thou thyself wast witness to the king's charge concerning him (v. 12), and, for all thy talk, wouldst have been my prosecutor if I had done it," v. 13. Those that love the treason hate the traitor. Joab could not deny this, nor blame the man for his caution, and therefore makes him no answer, but breaks off the discourse, under colour of haste (v. 14): I may not tarry thus with thee. Superiors should consider a reproof before they give it, lest they be ashamed of it afterwards, and find themselves unable to make it good.
III. He is (as I may say) embowelled and quartered, as traitors are, so pitifully mangled is he as he hangs there, and receives his death in such a manner as to see all its terrors and feel all its pain. 1. Joab throws three darts into his body, which put him, no doubt, to exquisite torment, while he is yet alive in the midst of the oak, v. 14. I know not whether Joab can be justified in this direct disobedience to the command of his sovereign; was this to deal gently with the young man? Would David have suffered him to do it if he had been upon the spot? Yet this may be said for him, that, while he broke the order of a too indulgent father, he did real service both to his king and country, and would have endangered welfare of both if he had not done it. Salus populi suprema lex--The safety of the people is the supreme law. 2. Joab's young men, ten of them, smite him, before he is dispatched, v. 15. They surrounded him, made a ring about him in triumph, and then smote him and slew him. So let all they enemies perish, O Lord! Joab hereupon sounds a retreat, v. 16. The danger is over, now that Absalom is slain; the people will soon return to their allegiance to David, and therefore no more blood shall be spilt; no prisoners are taken, to be tried as traitors and made examples; let every man return to his tent; they are all the king's subjects, all his good subjects again.
IV. His body is disposed of disgracefully (v. 17, 18): They cast it into a great pit in the wood; they would not bring it to his father (for that circumstance would but have added to his grief), nor would they preserve it to be buried, according to his order, but threw it into the next pit with indignation. Now where is the beauty he had been so proud of and for which he had been so much admired? Where are his aspiring projects, and the castles he had built in the air? His thoughts perish, and he with them. And, to signify how heavy his iniquity lay upon his bones, as the prophet speaks (Ezek. xxxii. 27), they raised a great heap of stones upon him, to be a monument of his villany, and to signify that he ought to have been stoned as a rebellious son, Deut. xxi. 21. Travelers say that the place is taken note of to this day, and that it is common for passengers to throw a stone to this heap, with words to this purport: Cursed be the memory of rebellious Absalom, and cursed for ever be all wicked children that rise up in rebellion against their parents. To aggravate the ignominy of Absalom's burial, the historian takes notice of a pillar he had erected in the valley of Kidron, near Jerusalem, to be a monument for himself, and keep his name in remembrance (v. 18), at the foot of which, it is probable, he designed to be buried. What foolish insignificant projects do proud men fill their heads with! And what care do many people take about the disposal of their bodies, when they are dead, that have no care at all what shall become of their precious souls! Absalom had three sons (ch. xiv. 27), but, it seems, now he had none; God had taken them away by death; and justly is a rebellious son written childless. To make up the want, he erects this pillar for a memorial; yet in this also Providence crosses him, and a rude heap of stones shall be his monument, instead of this marble pillar. Thus those that exalt themselves shall be abased. His care was to have his name kept in remembrance, and it is so, to his everlasting dishonour. He could not be content in the obscurity of the rest of David's sons, of whom nothing is recorded but their names, but would be famous, and is therefore justly made for ever infamous. The pillar shall bear his name, but not to his credit; it was designed for Absalom's glory, but proved Absalom's folly.
Adam Clarke: Commentary on the Bible - 1831
18:9: And his head caught hold of the oak - It has been supposed that Absalom was caught by the hair, but no such thing is intimated in the text. Probably his neck was caught in the fork of a strong bough, and he was nearly dead when Joab found him; for it is said, Sa2 18:14, he was yet alive, an expression which intimates he was nearly dead.
2 Kings (2 Samuel) 18:10
Albert Barnes: Notes on the Bible - 1834
18:9: would seem that the two things which his vain-glory boasted in, the royal mule, and the magnificent head of hair by which he was caught in the "oak" (rather, terebinth or turpentine tree), both contributed to his untimely death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: his head: Riding furiously under the thick boughs of a great oak, which hung low and had never been cropped, either the twisted branches, or some low forked bough of the tree, caught him by the neck, or, as some think, by the loops into which his long hair had been pinned, which had been so much his pride, and was now justly made a halter for him. He may have hung so low from the bough, in consequence of the length of his hair, that he could not use his hands to help himself, or so entangled that his hands were bound, so that the more he struggled the more he was embarrassed. This set him up as a fair mark to the servants of David; and although David would have spared his rebellious son, if his orders had been executed, yet he could not turn the sword of Divine justice, in executing the just, righteous sentence of death on this traitorous son. Sa2 18:14, Sa2 14:26, Sa2 17:23; Mat 27:5
taken up: Deu 21:23, Deu 27:16, Deu 27:20; Job 18:8-10, Job 31:3; Psa 63:9, Psa 63:10; Pro 20:20, Pro 30:17; Jer 48:44; Mar 7:10; Gal 3:13
Carl Friedrich Keil and Franz Delitzsch

"And Absalom was lighted upon (יקּרא = יקּרה) by the servants of David, riding upon the mule; and the mule had come under the thick branches of the great terebinth, and his head fastened itself (remained hanging) on the terebinth, so that he was held (hung) between heaven and earth, as the mule under him went away." The imperfects, ויּבא, ויּחזק, and ויּתּן, are only a combination of the circumstantial clause רכב ואבשׁ. With regard to the fact itself, it is not clearly stated in the words that Absalom hung only by his hair, but simply that his hair entangled him in the thick branches, and his head was fastened in the terebinth, namely, by being jammed between the strong boughs.
John Gill
And Absalom met the servants of David,.... When his army was routed, he was in such a fright that he knew not which way to flee, and instead of flying from David's men, he fled in the way of them; but none of them attempted to slay him, nor even to stop him, but let him pass by them, knowing David's charge concerning him:
and Absalom rode upon a mule; as was common for great personages to do in those days, 2Kings 13:29,
and the mule went under the thick boughs of a great oak; and running full speed, Absalom could not guide him, nor stop, nor divert him from going under it:
and his head caught hold of the oak; either the hair of his head was twisted and entangled in the thick boughs of the oak; or rather his head was jammed into a forked branch of the oak:
and he was taken up between the heaven and the earth; hung in the air between both, as unworthy to live in either:
and the mule that was under him went away; and left him hanging in the oak.
John Wesley
The servants of David - Who, according to David's command, spared him, and gave him an opportunity to escape. His head - In which probably he was entangled by the hair of the head, which being very long and thick, might easily catch hold of a bough, especially when the great God directed it. Either he wore no helmet, or he had thrown it away as well as his other arms, to hasten his flight. Thus the matter of his pride was the instrument of his ruin.
Robert Jamieson, A. R. Fausset and David Brown
Absalom met the servants of David--or was overtaken. "It is necessary to be continually on one's guard against the branches of trees; and when the hair is worn in large locks floating down the back, as was the case with a young man of the party to which I belonged, any thick boughs interposing in the path might easily dislodge a rider from his seat, and catch hold of his flowing hair" [HARTLEY]. Some, however, think that the sacred historian points not so much to the hair, as to the head of Absalom, which, being caught while running between two branches, was enclosed so firmly that he could not disengage himself from the hold, nor make use of his hands.
the mule that was under him went away--The Orientals, not having saddles as we do, do not sit so firmly on the beasts they ride. Absalom quitting his hold of the bridle, apparently to release himself when caught in the oak, the mule escaped.
18:1018:10: Եւ ետե՛ս այր մի, եւ պատմեաց Յովաբայ եւ ասէ. Ահա տեսի զԱբեսողոմ կախեալ զկաղնւոյն։
10 Մի մարդ տեսաւ ու պատմեց Յովաբին, թէ՝ «Ահա տեսայ Աբեսաղոմին կաղնու ծառից կախուած»:
10 Մարդ մը զանիկա տեսնելով՝ Յովաբին պատմեց ու ըսաւ. «Ահա Աբիսողոմը բեւեկնիէ մը կախուած տեսայ»։
Եւ ետես այր մի եւ պատմեաց Յովաբայ եւ ասէ. Ահա տեսի զԱբիսողոմ կախեալ զկաղնւոյն:

18:10: Եւ ետե՛ս այր մի, եւ պատմեաց Յովաբայ եւ ասէ. Ահա տեսի զԱբեսողոմ կախեալ զկաղնւոյն։
10 Մի մարդ տեսաւ ու պատմեց Յովաբին, թէ՝ «Ահա տեսայ Աբեսաղոմին կաղնու ծառից կախուած»:
10 Մարդ մը զանիկա տեսնելով՝ Յովաբին պատմեց ու ըսաւ. «Ահա Աբիսողոմը բեւեկնիէ մը կախուած տեսայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:10 И увидел это некто и донес Иоаву, говоря: вот, я видел Авессалома висящим на дубе.
18:10 καὶ και and; even εἶδεν οραω view; see ἀνὴρ ανηρ man; husband εἷς εις.1 one; unit καὶ και and; even ἀνήγγειλεν αναγγελλω announce Ιωαβ ιωαβ and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἑώρακα οραω view; see τὸν ο the Αβεσσαλωμ αβεσσαλωμ hang ἐν εν in τῇ ο the δρυί δρυς oak
18:10 וַ wa וְ and יַּרְא֙ yyar ראה see אִ֣ישׁ ʔˈîš אִישׁ man אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יַּגֵּ֖ד yyaggˌēḏ נגד report לְ lᵊ לְ to יֹואָ֑ב yôʔˈāv יֹואָב Joab וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּה֙ hinnˌē הִנֵּה behold רָאִ֣יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom תָּל֖וּי tālˌûy תלה hang בָּ bā בְּ in † הַ the אֵלָֽה׃ ʔēlˈā אֵלָה big tree
18:10. vidit autem hoc quispiam et nuntiavit Ioab dicens vidi Absalom pendere de quercuAnd one saw this and told Joab, saying: I saw Absalom hanging upon an oak.
10. And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanging in an oak.
And a certain man saw [it], and told Joab, and said, Behold, I saw Absalom hanged in an oak:

18:10 И увидел это некто и донес Иоаву, говоря: вот, я видел Авессалома висящим на дубе.
18:10
καὶ και and; even
εἶδεν οραω view; see
ἀνὴρ ανηρ man; husband
εἷς εις.1 one; unit
καὶ και and; even
ἀνήγγειλεν αναγγελλω announce
Ιωαβ ιωαβ and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἑώρακα οραω view; see
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ hang
ἐν εν in
τῇ ο the
δρυί δρυς oak
18:10
וַ wa וְ and
יַּרְא֙ yyar ראה see
אִ֣ישׁ ʔˈîš אִישׁ man
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
יַּגֵּ֖ד yyaggˌēḏ נגד report
לְ lᵊ לְ to
יֹואָ֑ב yôʔˈāv יֹואָב Joab
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּה֙ hinnˌē הִנֵּה behold
רָאִ֣יתִי rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom
תָּל֖וּי tālˌûy תלה hang
בָּ bā בְּ in
† הַ the
אֵלָֽה׃ ʔēlˈā אֵלָה big tree
18:10. vidit autem hoc quispiam et nuntiavit Ioab dicens vidi Absalom pendere de quercu
And one saw this and told Joab, saying: I saw Absalom hanging upon an oak.
10. And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanging in an oak.
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Adam Clarke: Commentary on the Bible - 1831
18:10: I saw Absalom hanged in an oak - He must have hung there a considerable time. this man saw him hanging; how long he had been hanging before he saw him, we cannot tell. He came and informed Joab; this must have taken up a considerable time. Joab went and pierced him through with three darts; this must have taken up still more time. It is therefore natural to conclude that his life must have been nearly gone after having been so long suspended, and probably was past recovery, even if Joab had taken him down.
2 Kings (2 Samuel) 18:11
Carl Friedrich Keil and Franz Delitzsch

A man (one of David's men) saw him in this situation, and told Joab, Joab replied (2Kings 18:11), "Behold, thou hast seen it, and wherefore has thou not smitten him there to the ground? and it was for me to give thee ten silverlings and a girdle;" i.e., if thou hadst slain him, it would have been my duty to reward thee.
John Gill
And a certain man saw it,.... Saw him in the above posture, one of David's soldiers:
and told Joab, and said, behold, I saw Absalom hanged in an oak; caught by the neck in one, out of which he could not disengage himself, but there he hung, though alive.
18:1118:11: Եւ ասէ Յովաբ ցայրն որ պատմեաց նմա. Եւ ահա տեսեր՝ եւ ընդէ՞ր ո՛չ հարեր զնա ընդ գետին. եւ ես տայի՛ քեզ այսօր յիսուն սկեղ արծաթոյ՝ եւ սուսե՛ր մի[3336]։ [3336] Ոմանք. Յիսուն սիկղ արծա՛՛։
11 Յովաբն ասաց իրեն լուր տուող մարդուն. «Տեսել ես, բայց ինչո՞ւ նրան գետին չտապալեցիր: Ես այսօր քեզ յիսուն սիկղ արծաթ եւ մի սուր կը տայի»:
11 Յովաբ իրեն լուր բերող մարդուն ըսաւ. «Քանի որ զանիկա տեսար, ինչո՞ւ համար զանիկա հոն գետինը չզարկիր։ Այն ատեն քեզի տասը սիկղ արծաթ ու գօտի մը կու տայի»։
Եւ ասէ Յովաբ ցայրն որ պատմեաց նմա. Եւ ահա տեսեր եւ ընդէ՞ր ոչ հարեր զնա ընդ գետին, եւ ես տայի քեզ [245]այսօր յիսուն սկեղ արծաթոյ եւ սուսեր`` մի:

18:11: Եւ ասէ Յովաբ ցայրն որ պատմեաց նմա. Եւ ահա տեսեր՝ եւ ընդէ՞ր ո՛չ հարեր զնա ընդ գետին. եւ ես տայի՛ քեզ այսօր յիսուն սկեղ արծաթոյ՝ եւ սուսե՛ր մի[3336]։
[3336] Ոմանք. Յիսուն սիկղ արծա՛՛։
11 Յովաբն ասաց իրեն լուր տուող մարդուն. «Տեսել ես, բայց ինչո՞ւ նրան գետին չտապալեցիր: Ես այսօր քեզ յիսուն սիկղ արծաթ եւ մի սուր կը տայի»:
11 Յովաբ իրեն լուր բերող մարդուն ըսաւ. «Քանի որ զանիկա տեսար, ինչո՞ւ համար զանիկա հոն գետինը չզարկիր։ Այն ատեն քեզի տասը սիկղ արծաթ ու գօտի մը կու տայի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:11 И сказал Иоав человеку, донесшему об этом: вот, ты видел; зачем же ты не поверг его там на землю? я дал бы тебе десять сиклей серебра и один пояс.
18:11 καὶ και and; even εἶπεν επω say; speak Ιωαβ ιωαβ the ἀνδρὶ ανηρ man; husband τῷ ο the ἀπαγγέλλοντι απαγγελλω report καὶ και and; even ἰδοὺ ιδου see!; here I am ἑόρακας οραω view; see τί τις.1 who?; what? ὅτι οτι since; that οὐκ ου not ἐπάταξας πατασσω pat; impact αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land καὶ και and; even ἐγὼ εγω I ἂν αν perhaps; ever δεδώκειν διδωμι give; deposit σοι σοι you δέκα δεκα ten ἀργυρίου αργυριον silver piece; money καὶ και and; even παραζώνην παραζωνη one; unit
18:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יֹואָ֗ב yôʔˈāv יֹואָב Joab לָ lā לְ to † הַ the אִישׁ֙ ʔîš אִישׁ man הַ ha הַ the מַּגִּ֣יד mmaggˈîḏ נגד report לֹ֔ו lˈô לְ to וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold רָאִ֔יתָ rāʔˈîṯā ראה see וּ û וְ and מַדּ֛וּעַ maddˈûₐʕ מַדּוּעַ why לֹֽא־ lˈō- לֹא not הִכִּיתֹ֥ו hikkîṯˌô נכה strike שָׁ֖ם šˌām שָׁם there אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וְ wᵊ וְ and עָלַ֗י ʕālˈay עַל upon לָ֤ lˈā לְ to תֶת ṯˌeṯ נתן give לְךָ֙ lᵊḵˌā לְ to עֲשָׂ֣רָה ʕᵃśˈārā עֲשָׂרָה ten כֶ֔סֶף ḵˈesef כֶּסֶף silver וַ wa וְ and חֲגֹרָ֖ה ḥᵃḡōrˌā חֲגֹורָה girdle אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
18:11. et ait Ioab viro qui nuntiaverat ei si vidisti quare non confodisti eum cum terra et ego dedissem tibi decem argenti siclos et unum balteumAnd Joab said to the man that told him: If thou sawest him, why didst thou not stab him to the ground, and I would have given thee ten sicles of silver, and a belt?
11. And Joab said unto the man that told him, And behold, thou sawest it, and why didst thou not smite him there to the ground? and I would have given thee ten silver, and a girdle.
And Joab said unto the man that told him, And, behold, thou sawest [him], and why didst thou not smite him there to the ground? and I would have given thee ten [shekels] of silver, and a girdle:

18:11 И сказал Иоав человеку, донесшему об этом: вот, ты видел; зачем же ты не поверг его там на землю? я дал бы тебе десять сиклей серебра и один пояс.
18:11
καὶ και and; even
εἶπεν επω say; speak
Ιωαβ ιωαβ the
ἀνδρὶ ανηρ man; husband
τῷ ο the
ἀπαγγέλλοντι απαγγελλω report
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἑόρακας οραω view; see
τί τις.1 who?; what?
ὅτι οτι since; that
οὐκ ου not
ἐπάταξας πατασσω pat; impact
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐγὼ εγω I
ἂν αν perhaps; ever
δεδώκειν διδωμι give; deposit
σοι σοι you
δέκα δεκα ten
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
παραζώνην παραζωνη one; unit
18:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יֹואָ֗ב yôʔˈāv יֹואָב Joab
לָ lā לְ to
† הַ the
אִישׁ֙ ʔîš אִישׁ man
הַ ha הַ the
מַּגִּ֣יד mmaggˈîḏ נגד report
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
רָאִ֔יתָ rāʔˈîṯā ראה see
וּ û וְ and
מַדּ֛וּעַ maddˈûₐʕ מַדּוּעַ why
לֹֽא־ lˈō- לֹא not
הִכִּיתֹ֥ו hikkîṯˌô נכה strike
שָׁ֖ם šˌām שָׁם there
אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth
וְ wᵊ וְ and
עָלַ֗י ʕālˈay עַל upon
לָ֤ lˈā לְ to
תֶת ṯˌeṯ נתן give
לְךָ֙ lᵊḵˌā לְ to
עֲשָׂ֣רָה ʕᵃśˈārā עֲשָׂרָה ten
כֶ֔סֶף ḵˈesef כֶּסֶף silver
וַ wa וְ and
חֲגֹרָ֖ה ḥᵃḡōrˌā חֲגֹורָה girdle
אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
18:11. et ait Ioab viro qui nuntiaverat ei si vidisti quare non confodisti eum cum terra et ego dedissem tibi decem argenti siclos et unum balteum
And Joab said to the man that told him: If thou sawest him, why didst thou not stab him to the ground, and I would have given thee ten sicles of silver, and a belt?
11. And Joab said unto the man that told him, And behold, thou sawest it, and why didst thou not smite him there to the ground? and I would have given thee ten silver, and a girdle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:11: And a girdle - The military belt was the chief ornament of a soldier, and was highly prized in all ancient nations; it was also a rich present from one chieftain to another. Jonathan gave his to David, as the highest pledge of his esteem and perpetual friendship, Sa1 18:4. And Ajax gave his to Hector, as a token of the highest respect. - Hom. Il. vii., ver. 305.
2 Kings (2 Samuel) 18:13
Albert Barnes: Notes on the Bible - 1834
18:11: Ten shekels - (About 25 shillings.) The word "shekel" is understood, as in Gen 20:16; Gen 37:28. See the Exo 38:24 note.
A girdle - Girdles were costly articles of Hebrew dress used to put money in Mat 10:9, and given as presents Sa1 18:4.
John Gill
And Joab said unto the man that told him,.... That gave the above account of him:
and, behold, thou sawest him; in reality; or, "didst thou see him?" is it a fact?
and why didst thou not smite him there to the ground; kill him on the spot, that he might have dropped from the tree to the ground:
and I would have given thee ten shekels of silver; on the news of it, for doing it, which was near twenty four shillings of our money; Josephus says (i) fifty shekels; the Arabic version has it ten thousand talents of silver, too great a sum by far:
and a girdle? which was a mark of great honour, and a token of a commission under him, and of investing: him with a military office; see 1Kings 18:4; it used to be given as an honorary reward to soldiers that behaved well, as on the contrary it was reckoned a reproach to be ungirt, or the girdle to be taken away (k).
(i) Ut supra. (Antiqu. l. 7. c. 10. sect. 2.) (k) Vide Lydium de re militare, l. 3. c. 6.
Robert Jamieson, A. R. Fausset and David Brown
Joab said unto the man that told him, . . . I would have given thee ten shekels of silver, and a girdle--that is, would have raised him from the ranks to the status of a commissioned officer. Besides a sum of money, a girdle, curiously and richly wrought, was among the ancient Hebrews a mark of honor, and sometimes bestowed as a reward of military merit. This soldier, however, who may be taken as a fair sample of David's faithful subjects, had so great a respect for the king's wishes, that no prospect of reward would have tempted him to lay violent hands on Absalom. But Joab's stern sense of public duty, which satisfied him that there could be neither safety to the king, nor peace to the kingdom, nor security to him and other loyal subjects, so long as that turbulent prince lived, overcame his sensibilities, and looking upon the charge given to the generals as more befitting a parent than a prince, he ventured to disobey it.
18:1218:12: Եւ ասէ այրն ցՅովաբ. Եթէ կշռելով իսկ առնուի ՚ի ձեռաց քոց հազար սիկղ արծաթոյ՝ ո՛չ ձգէի զձեռն իմ յորդի արքայի. զի յականջս մեր պատուիրեաց արքայ՝ քե՛զ եւ Աբեսսա՛յ եւ Եթթեայ, եւ ասէ. Զգո՛յշ լինիջիք պատանեկին Աբեսողոմայ[3337], [3337] Այլք. Եթէ կշռով իսկ առնուի։
12 Մարդն ասաց Յովաբին. «Եթէ քո ձեռքից նոյնիսկ հազար սիկղ արծաթ ստանայի, իմ ձեռքը արքայի որդու վրայ չէի բարձրացնի, քանզի արքան մեզ՝ քեզ, Աբեսսային ու Եթթիին պատուիրել է՝ ասելով. “Խնայեցէ՛ք Աբեսաղոմ պատանեակին, նրան ոչ մի վնաս թող չհասնի”:
12 Այն մարդը Յովաբին ըսաւ. «Եթէ իմ ափս հազար սիկղ կշիռքով արծաթ ալ դրուէր, թագաւորին որդիին ձեռքս չէի երկնցներ, քանզի մենք լսեցինք՝ երբ թագաւորը քեզի ու Աբեսսային ու Եթթիին պատուիրեց՝ ըսելով. ‘Ամէն մէկդ* Աբիսողոմ պատանիին հոգ տարէք’։
Եւ ասէ այրն ցՅովաբ. Եթէ կշռով իսկ առնուի [246]ի ձեռաց քոց`` հազար սիկղ արծաթոյ, ոչ ձգէի զձեռն իմ յորդի արքայի. զի յականջս մեր պատուիրեաց արքայ քեզ եւ Աբեսսայ եւ Եթթեայ, եւ ասէ. Զգոյշ լինիջիք պատանեկին Աբիսողոմայ:

18:12: Եւ ասէ այրն ցՅովաբ. Եթէ կշռելով իսկ առնուի ՚ի ձեռաց քոց հազար սիկղ արծաթոյ՝ ո՛չ ձգէի զձեռն իմ յորդի արքայի. զի յականջս մեր պատուիրեաց արքայ՝ քե՛զ եւ Աբեսսա՛յ եւ Եթթեայ, եւ ասէ. Զգո՛յշ լինիջիք պատանեկին Աբեսողոմայ[3337],
[3337] Այլք. Եթէ կշռով իսկ առնուի։
12 Մարդն ասաց Յովաբին. «Եթէ քո ձեռքից նոյնիսկ հազար սիկղ արծաթ ստանայի, իմ ձեռքը արքայի որդու վրայ չէի բարձրացնի, քանզի արքան մեզ՝ քեզ, Աբեսսային ու Եթթիին պատուիրել է՝ ասելով. “Խնայեցէ՛ք Աբեսաղոմ պատանեակին, նրան ոչ մի վնաս թող չհասնի”:
12 Այն մարդը Յովաբին ըսաւ. «Եթէ իմ ափս հազար սիկղ կշիռքով արծաթ ալ դրուէր, թագաւորին որդիին ձեռքս չէի երկնցներ, քանզի մենք լսեցինք՝ երբ թագաւորը քեզի ու Աբեսսային ու Եթթիին պատուիրեց՝ ըսելով. ‘Ամէն մէկդ* Աբիսողոմ պատանիին հոգ տարէք’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:12 И отвечал тот Иоаву: если бы положили на руки мои и тысячу сиклей серебра, и тогда я не поднял бы руки на царского сына; ибо вслух нас царь приказывал тебе и Авессе и Еффею, говоря: >;
18:12 εἶπεν επω say; speak δὲ δε though; while ὁ ο the ἀνὴρ ανηρ man; husband πρὸς προς to; toward Ιωαβ ιωαβ and; even ἐγώ εγω I εἰμι ειμι be ἵστημι ιστημι stand; establish ἐπὶ επι in; on τὰς ο the χεῖράς χειρ hand μου μου of me; mine χιλίους χιλιοι thousand σίκλους σικλος silver piece; money οὐ ου not μὴ μη not ἐπιβάλω επιβαλλω impose; cast on χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on τὸν ο the υἱὸν υιος son τοῦ ο the βασιλέως βασιλευς monarch; king ὅτι οτι since; that ἐν εν in τοῖς ο the ὠσὶν ους ear ἡμῶν ημων our ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king σοὶ σοι you καὶ και and; even Αβεσσα αβεσσα and; even τῷ ο the Εθθι εθθι tell; declare φυλάξατέ φυλασσω guard; keep μοι μοι me τὸ ο the παιδάριον παιδαριον little boy τὸν ο the Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
18:12 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֶל־ ʔel- אֶל to יֹואָ֔ב yôʔˈāv יֹואָב Joab וְו *wᵊ וְ and ל֨וּלא *lˌû לוּ if only אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i שֹׁקֵ֤ל šōqˈēl שׁקל weigh עַל־ ʕal- עַל upon כַּפַּי֙ kappˌay כַּף palm אֶ֣לֶף ʔˈelef אֶלֶף thousand כֶּ֔סֶף kˈesef כֶּסֶף silver לֹֽא־ lˈō- לֹא not אֶשְׁלַ֥ח ʔešlˌaḥ שׁלח send יָדִ֖י yāḏˌî יָד hand אֶל־ ʔel- אֶל to בֶּן־ ben- בֵּן son הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king כִּ֣י kˈî כִּי that בְ vᵊ בְּ in אָזְנֵ֜ינוּ ʔoznˈênû אֹזֶן ear צִוָּ֣ה ṣiwwˈā צוה command הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king אֹ֠תְךָ ʔōṯᵊḵˌā אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִתַּי֙ ʔittˌay אִתַּי Ittai לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say שִׁמְרוּ־ šimrû- שׁמר keep מִ֕י mˈî מִי who בַּ ba בְּ in † הַ the נַּ֖עַר nnˌaʕar נַעַר boy בְּ bᵊ בְּ in אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
18:12. qui dixit ad Ioab si adpenderes in manibus meis mille argenteos nequaquam mitterem manum meam in filium regis audientibus enim nobis praecepit rex tibi et Abisai et Ethai dicens custodite mihi puerum AbsalomAnd he said to Joab: If thou wouldst have paid down in my hands a thousand pieces of silver, I would not lay my hands upon the king's son for in our hearing the king charged thee, and Abisai, and Ethai, saying: Save me the boy Absalom.
12. And the man said unto Joab, Though I should receive a thousand silver in mine hand, yet would I not put forth mine hand against the king’s son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom.
And the man said unto Joab, Though I should receive a thousand [shekels] of silver in mine hand, [yet] would I not put forth mine hand against the king' s son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none [touch] the young man Absalom:

18:12 И отвечал тот Иоаву: если бы положили на руки мои и тысячу сиклей серебра, и тогда я не поднял бы руки на царского сына; ибо вслух нас царь приказывал тебе и Авессе и Еффею, говоря: <<сберегите мне отрока Авессалома>>;
18:12
εἶπεν επω say; speak
δὲ δε though; while
ὁ ο the
ἀνὴρ ανηρ man; husband
πρὸς προς to; toward
Ιωαβ ιωαβ and; even
ἐγώ εγω I
εἰμι ειμι be
ἵστημι ιστημι stand; establish
ἐπὶ επι in; on
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
χιλίους χιλιοι thousand
σίκλους σικλος silver piece; money
οὐ ου not
μὴ μη not
ἐπιβάλω επιβαλλω impose; cast on
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
τὸν ο the
υἱὸν υιος son
τοῦ ο the
βασιλέως βασιλευς monarch; king
ὅτι οτι since; that
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
ἡμῶν ημων our
ἐνετείλατο εντελλομαι direct; enjoin
ὁ ο the
βασιλεὺς βασιλευς monarch; king
σοὶ σοι you
καὶ και and; even
Αβεσσα αβεσσα and; even
τῷ ο the
Εθθι εθθι tell; declare
φυλάξατέ φυλασσω guard; keep
μοι μοι me
τὸ ο the
παιδάριον παιδαριον little boy
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
18:12
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הָ hā הַ the
אִישׁ֙ ʔîš אִישׁ man
אֶל־ ʔel- אֶל to
יֹואָ֔ב yôʔˈāv יֹואָב Joab
וְו
*wᵊ וְ and
ל֨וּלא
*lˌû לוּ if only
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
שֹׁקֵ֤ל šōqˈēl שׁקל weigh
עַל־ ʕal- עַל upon
כַּפַּי֙ kappˌay כַּף palm
אֶ֣לֶף ʔˈelef אֶלֶף thousand
כֶּ֔סֶף kˈesef כֶּסֶף silver
לֹֽא־ lˈō- לֹא not
אֶשְׁלַ֥ח ʔešlˌaḥ שׁלח send
יָדִ֖י yāḏˌî יָד hand
אֶל־ ʔel- אֶל to
בֶּן־ ben- בֵּן son
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
אָזְנֵ֜ינוּ ʔoznˈênû אֹזֶן ear
צִוָּ֣ה ṣiwwˈā צוה command
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
אֹ֠תְךָ ʔōṯᵊḵˌā אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִישַׁ֤י ʔᵃvîšˈay אֲבִישַׁי Abishai
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִתַּי֙ ʔittˌay אִתַּי Ittai
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
שִׁמְרוּ־ šimrû- שׁמר keep
מִ֕י mˈî מִי who
בַּ ba בְּ in
† הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
בְּ bᵊ בְּ in
אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
18:12. qui dixit ad Ioab si adpenderes in manibus meis mille argenteos nequaquam mitterem manum meam in filium regis audientibus enim nobis praecepit rex tibi et Abisai et Ethai dicens custodite mihi puerum Absalom
And he said to Joab: If thou wouldst have paid down in my hands a thousand pieces of silver, I would not lay my hands upon the king's son for in our hearing the king charged thee, and Abisai, and Ethai, saying: Save me the boy Absalom.
12. And the man said unto Joab, Though I should receive a thousand silver in mine hand, yet would I not put forth mine hand against the king’s son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: receive: etc. Heb. weigh upon mine hand
in our hearing: Sa2 18:5
Beware: etc. Heb. Beware, whosoever ye be, of the, etc
Carl Friedrich Keil and Franz Delitzsch

But the man replied, "And I ... not weighing a thousand shekels in my hand ... might not stretch out my hand to the king's son," i.e., I could not do it for a reward of a thousand shekels. This is the meaning of the Chethib ולא; the Masoretes, on the other hand, have substituted ולוּ, which is the reading adopted in most of the ancient versions, and the one preferred by the majority of expositors: "if I weighed ... I would not," etc. But there is no necessity for this alteration, as the Chethib is quite in accordance with the character of the words. "For before our ears the king commanded" (cf. 2Kings 18:5): מי שׁמרוּ, "take care whoever (it be) of the boy Absalom." On this use of מי, see Ewald, 104, d., a. The Keri לי is merely a conjecture, notwithstanding the fact that all the versions follow it, and that one of the Codices in Kennicott has לי. "or," continued the man (2Kings 18:13), "should I have acted deceitfully towards his life (i.e., have slain him secretly, which he calls שׁקר, cheating, because it was opposed to the king's open command): and nothing remains hidden from the king; ... thou wouldst have set thyself in opposition to me," i.e., have risen up against me before the king. The middle clause is a circumstantial one, as the fact that וכל־דּבר is placed first clearly shows; so that it cannot be regarded as introducing the apodosis, which really follows in the clause commencing with ואתּה.
John Gill
And the man said unto Joab,.... Disdaining his proposal:
though I should receive a thousand shekels of silver in mine hand; or such a sum should be offered to me; the Arabic version is a million:
yet would I not put forth my hand against the king's son; to smite him, and slay him:
for in our hearing the king charged thee, and Abishai, and Ittai; his three generals:
saying, beware that none touch the young man Absalom; so as to slay him; they were charged to abstain from it themselves, and to watch and observe others, and keep them from doing it.
18:1318:13: մի՛ ինչ վնա՛ս առնել անձին նորա. եւ ամենայն բան ո՛չ թաքչիցի յարքայէ, եւ դու կայցես ՚ի բացեա՛յ։
13 Արքայի համար ոչ մի բան թաքուն չէր մնայ, եւ դու ինքդ էլ հեռու կը մնայիր»:
13 Եթէ թագաւորին պատուէրին մտիկ չընէի եւ անոր կեանքին վնասէի, իմ կեանքս վտանգի մէջ պիտի դնէի. քանզի բնաւ բան մը թագաւորէն գաղտուկ չի մնար ու դուն ալ ինծի դէմ պիտի կենայիր»։
[247]մի՛ ինչ վնաս առնել անձին նորա``. եւ ամենայն բան ոչ թաքչիցէ յարքայէ, եւ դու [248]կայցես ի բացեայ:

18:13: մի՛ ինչ վնա՛ս առնել անձին նորա. եւ ամենայն բան ո՛չ թաքչիցի յարքայէ, եւ դու կայցես ՚ի բացեա՛յ։
13 Արքայի համար ոչ մի բան թաքուն չէր մնայ, եւ դու ինքդ էլ հեռու կը մնայիր»:
13 Եթէ թագաւորին պատուէրին մտիկ չընէի եւ անոր կեանքին վնասէի, իմ կեանքս վտանգի մէջ պիտի դնէի. քանզի բնաւ բան մը թագաւորէն գաղտուկ չի մնար ու դուն ալ ինծի դէմ պիտի կենայիր»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:13 и если бы я поступил иначе с опасностью жизни моей, то это не скрылось бы от царя, и ты же восстал бы против меня.
18:13 μὴ μη not ποιῆσαι ποιεω do; make ἐν εν in τῇ ο the ψυχῇ ψυχη soul αὐτοῦ αυτος he; him ἄδικον αδικος injurious; unjust καὶ και and; even πᾶς πας all; every ὁ ο the λόγος λογος word; log οὐ ου not λήσεται λανθανω go unnoticed; unaware ἀπὸ απο from; away τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even σὺ συ you στήσῃ ιστημι stand; establish ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite
18:13 אֹֽו־ ʔˈô- אֹו or עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make בְב *vᵊ בְּ in נַפְשִׁי֙נפשׁו *nafšˌî נֶפֶשׁ soul שֶׁ֔קֶר šˈeqer שֶׁקֶר lie וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דָּבָ֖ר dāvˌār דָּבָר word לֹא־ lō- לֹא not יִכָּחֵ֣ד yikkāḥˈēḏ כחד hide מִן־ min- מִן from הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you תִּתְיַצֵּ֥ב tiṯyaṣṣˌēv יצב stand מִ mi מִן from נֶּֽגֶד׃ nnˈeḡeḏ נֶגֶד counterpart
18:13. sed et si fecissem contra animam meam audacter nequaquam hoc regem latere potuisset et tu stares ex adversoYea and if I should have acted boldly against my own life, this could not have been hid from the king, and wouldst thou have stood by me?
13. Otherwise if I had dealt falsely against his life, ( and there is no matter hid from the king,) then thou thyself wouldest have stood aloof.
Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against:

18:13 и если бы я поступил иначе с опасностью жизни моей, то это не скрылось бы от царя, и ты же восстал бы против меня.
18:13
μὴ μη not
ποιῆσαι ποιεω do; make
ἐν εν in
τῇ ο the
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
ἄδικον αδικος injurious; unjust
καὶ και and; even
πᾶς πας all; every
ὁ ο the
λόγος λογος word; log
οὐ ου not
λήσεται λανθανω go unnoticed; unaware
ἀπὸ απο from; away
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
σὺ συ you
στήσῃ ιστημι stand; establish
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
18:13
אֹֽו־ ʔˈô- אֹו or
עָשִׂ֤יתִי ʕāśˈîṯî עשׂה make
בְב
*vᵊ בְּ in
נַפְשִׁי֙נפשׁו
*nafšˌî נֶפֶשׁ soul
שֶׁ֔קֶר šˈeqer שֶׁקֶר lie
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דָּבָ֖ר dāvˌār דָּבָר word
לֹא־ lō- לֹא not
יִכָּחֵ֣ד yikkāḥˈēḏ כחד hide
מִן־ min- מִן from
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
תִּתְיַצֵּ֥ב tiṯyaṣṣˌēv יצב stand
מִ mi מִן from
נֶּֽגֶד׃ nnˈeḡeḏ נֶגֶד counterpart
18:13. sed et si fecissem contra animam meam audacter nequaquam hoc regem latere potuisset et tu stares ex adverso
Yea and if I should have acted boldly against my own life, this could not have been hid from the king, and wouldst thou have stood by me?
13. Otherwise if I had dealt falsely against his life, ( and there is no matter hid from the king,) then thou thyself wouldest have stood aloof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:13: Thou thyself wouldest have set thyself against me - This is a strong appeal to Joab's loyalty, and respect for the orders of David; but he was proof against every fine feeling, and against every generous sentiment.
2 Kings (2 Samuel) 18:14
Albert Barnes: Notes on the Bible - 1834
18:13: The man gives a remarkable incidental testimony to David's sagacity and penetration (compare Sa2 14:19), and to Joab's known unscrupulousness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: wrought: Sa2 1:15, Sa2 1:16, Sa2 4:10-12
for there is no: Sa2 14:19, Sa2 14:20; Heb 4:13
John Gill
Otherwise I should have wrought falsehood against mine own life,.... Or "soul"; he should not only have exposed his life to danger, but acted falsely to the king, by going contrary to his orders; yea, would have done that which was contrary to his own conscience; and if he had buoyed himself up with the hope of impunity, or of a reward, he should have found himself mistaken; the textual reading is, "against his life" (l), or "soul", the life of Absalom, by taking it away:
for there is no matter hid from the king; this, though done ever so secretly, would have come to his knowledge by some means or another, and then I should have incurred his displeasure, and suffered for it:
and thou thyself wouldest have set thyself against me; to accuse and bring him to justice; he would have been so far from protecting him, that he would have been the first man that would have insisted on it that he should be punished for it; or why dost not thou thyself set thyself against him, and smite him? thou mayest if thou pleasest, yonder he hangs, go and smite him.
(l) , Sept. "contra animam illius", Piscator.
18:1418:14: Եւ ասէ Յովաբ. Վասն այդորիկ իսկ անցի՛ց առաջի քո։ Եւ ա՛ռ Յովաբ երի՛ս նետս ՚ի ձեռին իւրում, եւ եհա՛ր զնոսա ՚ի սրտի Աբեսողոմայ մինչդեռ կենդանի՛ կայր ՚ի կաղնոջն։
14 Յովաբն ասաց. «Դրա համար էլ քեզ մօտ չեմ մնայ»: Եւ Յովաբը երեք նետ վերցրեց եւ դրանցով խոցեց Աբեսաղոմի սիրտը, մինչ նա կենդանի էր կաղնու վրայ:
14 Յովաբ ըսաւ. «Ես քու առջեւդ պարապ ժամանակ չեմ ուզեր անցընել»։ Իր ձեռքը երեք գեղարդ առաւ ու անոնցմով Աբիսողոմին սիրտը խոցեց, երբ անիկա տակաւին բեւեկնիին վրայ ողջ էր։
Եւ ասէ Յովաբ. Վասն այդորիկ իսկ անցից առաջի քո``: Եւ ա՛ռ Յովաբ երիս նետս ի ձեռին իւրում, եւ եհար զնոսա ի սրտի Աբիսողոմայ մինչդեռ կենդանի կայր ի կաղնւոջն:

18:14: Եւ ասէ Յովաբ. Վասն այդորիկ իսկ անցի՛ց առաջի քո։ Եւ ա՛ռ Յովաբ երի՛ս նետս ՚ի ձեռին իւրում, եւ եհա՛ր զնոսա ՚ի սրտի Աբեսողոմայ մինչդեռ կենդանի՛ կայր ՚ի կաղնոջն։
14 Յովաբն ասաց. «Դրա համար էլ քեզ մօտ չեմ մնայ»: Եւ Յովաբը երեք նետ վերցրեց եւ դրանցով խոցեց Աբեսաղոմի սիրտը, մինչ նա կենդանի էր կաղնու վրայ:
14 Յովաբ ըսաւ. «Ես քու առջեւդ պարապ ժամանակ չեմ ուզեր անցընել»։ Իր ձեռքը երեք գեղարդ առաւ ու անոնցմով Աբիսողոմին սիրտը խոցեց, երբ անիկա տակաւին բեւեկնիին վրայ ողջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:14 Иоав сказал: нечего мне медлить с тобою. И взял в руки три стрелы и вонзил их в сердце Авессалома, который был еще жив на дубе.
18:14 καὶ και and; even εἶπεν επω say; speak Ιωαβ ιωαβ this; he ἐγὼ εγω I ἄρξομαι αρχω rule; begin οὐχ ου not οὕτως ουτως so; this way μενῶ μενω stay; stand fast ἐνώπιόν ενωπιος in the face; facing σου σου of you; your καὶ και and; even ἔλαβεν λαμβανω take; get Ιωαβ ιωαβ three βέλη βελος missile ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐνέπηξεν εμπηγνυμι he; him ἐν εν in τῇ ο the καρδίᾳ καρδια heart Αβεσσαλωμ αβεσσαλωμ yet; still αὐτοῦ αυτος he; him ζῶντος ζαω live; alive ἐν εν in τῇ ο the καρδίᾳ καρδια heart τῆς ο the δρυὸς δρυς oak
18:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יֹואָ֔ב yôʔˈāv יֹואָב Joab לֹא־ lō- לֹא not כֵ֖ן ḵˌēn כֵּן thus אֹחִ֣ילָה ʔōḥˈîlā יחל wait, to hope לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take שְׁלֹשָׁ֨ה šᵊlōšˌā שָׁלֹשׁ three שְׁבָטִ֜ים šᵊvāṭˈîm שֵׁבֶט rod בְּ bᵊ בְּ in כַפֹּ֗ו ḵappˈô כַּף palm וַ wa וְ and יִּתְקָעֵם֙ yyiṯqāʕˌēm תקע blow בְּ bᵊ בְּ in לֵ֣ב lˈēv לֵב heart אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom עֹודֶ֥נּוּ ʕôḏˌennû עֹוד duration חַ֖י ḥˌay חַי alive בְּ bᵊ בְּ in לֵ֥ב lˌēv לֵב heart הָ hā הַ the אֵלָֽה׃ ʔēlˈā אֵלָה big tree
18:14. et ait Ioab non sicut tu vis sed adgrediar eum coram te tulit ergo tres lanceas in manu sua et infixit eas in corde Absalom cumque adhuc palpitaret herens in quercuAnd Joab said: Not as thou wilt, but I will set upon him in thy sight. So he took three lances in his hand, and thrust them into the heart of Absalom: and whilst he yet panted for life, sticking on the oak,
14. Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak.
Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he [was] yet alive in the midst of the oak:

18:14 Иоав сказал: нечего мне медлить с тобою. И взял в руки три стрелы и вонзил их в сердце Авессалома, который был еще жив на дубе.
18:14
καὶ και and; even
εἶπεν επω say; speak
Ιωαβ ιωαβ this; he
ἐγὼ εγω I
ἄρξομαι αρχω rule; begin
οὐχ ου not
οὕτως ουτως so; this way
μενῶ μενω stay; stand fast
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ιωαβ ιωαβ three
βέλη βελος missile
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνέπηξεν εμπηγνυμι he; him
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
Αβεσσαλωμ αβεσσαλωμ yet; still
αὐτοῦ αυτος he; him
ζῶντος ζαω live; alive
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
τῆς ο the
δρυὸς δρυς oak
18:14
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יֹואָ֔ב yôʔˈāv יֹואָב Joab
לֹא־ lō- לֹא not
כֵ֖ן ḵˌēn כֵּן thus
אֹחִ֣ילָה ʔōḥˈîlā יחל wait, to hope
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
שְׁלֹשָׁ֨ה šᵊlōšˌā שָׁלֹשׁ three
שְׁבָטִ֜ים šᵊvāṭˈîm שֵׁבֶט rod
בְּ bᵊ בְּ in
כַפֹּ֗ו ḵappˈô כַּף palm
וַ wa וְ and
יִּתְקָעֵם֙ yyiṯqāʕˌēm תקע blow
בְּ bᵊ בְּ in
לֵ֣ב lˈēv לֵב heart
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
עֹודֶ֥נּוּ ʕôḏˌennû עֹוד duration
חַ֖י ḥˌay חַי alive
בְּ bᵊ בְּ in
לֵ֥ב lˌēv לֵב heart
הָ hā הַ the
אֵלָֽה׃ ʔēlˈā אֵלָה big tree
18:14. et ait Ioab non sicut tu vis sed adgrediar eum coram te tulit ergo tres lanceas in manu sua et infixit eas in corde Absalom cumque adhuc palpitaret herens in quercu
And Joab said: Not as thou wilt, but I will set upon him in thy sight. So he took three lances in his hand, and thrust them into the heart of Absalom: and whilst he yet panted for life, sticking on the oak,
14. Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:14: I may not tarry thus with thee - He had nothing to say in vindication of the purpose he had formed.
Thrust them through the heart of Absalom - He was determined to make sure work, and therefore he pierced his heart.
Joab should have obeyed the king's commandment: and yet the safety of the state required the sacrifice of Absalom. But independently of this, his life was quadruply forfeited to the law: -
1. In having murdered his brother Amnon.
2. In having excited an insurrection in the state.
3. In having taken up arms against his own father, Deu 21:18, Deu 21:21.
4. In having lain with his father's concubines, Lev 18:29.
Long ago he should have died by the hand of justice; and now all his crimes are visited on him in his last act of rebellion. Yet, in the present circumstances, Joab's act was base and disloyal, and a cowardly murder.
2 Kings (2 Samuel) 18:15
Albert Barnes: Notes on the Bible - 1834
18:14: I may not tarry ... - i. e., lose time in such discourse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: with thee: Heb. before thee
thrust them: Sa2 18:5; Jdg 4:21, Jdg 5:26, Jdg 5:31; Psa 45:5; Th1 5:3
midst: Heb. heart, Mat 12:40
Carl Friedrich Keil and Franz Delitzsch

Joab replied, "Not so will I wait before thee," i.e., I will not leave the thing to thee. He then took three staffs in his hand, and thrust them into Absalom's heart. שׁבטים is rendered by the lxx and Vulgate, βέλη, lanceas; and Thenius would adopt שׁלחים accordingly, as an emendation of the text. But in the earlier Hebrew שׁלח only occurs in poetical writings in the sense of a missile or dart (Job 33:18; Job 36:12; Joel 2:8); and it is not till after the captivity that we find it used to denote a weapon generally. There is no necessity, however, for altering the text. Joab caught up in his hurry the first thing that he found, namely pointed staff, and pierced Absalom with them to the heart. This explains the reason for his taking three, whereas one javelin or dart would have been sufficient, and also the fact that Absalom was not slain, notwithstanding their being thrust at his heart. The last clause of the verse belongs to what follows: "Still living (i.e., as he was still alive) in the midst of the terebinth, ten young men, Joab's armour-bearers, surrounded him, and smote him to death."
John Gill
Then said Joab, I may not tarry thus with thee,.... It is not worth while to talk with thee any longer, nor must I lose time, and neglect my opportunity; I do not desire you to go and smite him, I will go and do it myself:
and he took three darts in his hand; or three rods, which were either all iron, or however the tops of them were iron spikes:
and thrust them through the heart of Absalom; or through the midst of his body; for if he had thrust through his heart, properly speaking, he must have died instantly, whereas he seems to have lived after this:
while he was yet alive; Joab found him alive when he came to him, and so he was when he thrust his darts through him; and so he was afterward; for the words may be rendered, "being yet alive", even after the darts were fixed in him, and even so deeply as to pierce through his body:
in the midst, or "heart":
of the oak; into which the darts penetrated.
Robert Jamieson, A. R. Fausset and David Brown
HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
he took three darts . . . and thrust them through the heart of Absalom--The deed, partially done by Joab, was completed by his bodyguard. Being a violation of the expressed wish, as well as of all the fond paternal feelings of David, it must have been deeply offensive to the king, nor was it ever forgotten (3Kings 2:5); and yet there is the strongest reason for believing that Joab, in doing it, was actuated by a sincere regard to the interests of David, both as a man and a monarch.
18:1518:15: Եւ պատեցան տասն մանկունք ՚ի զինակրացն Յովաբայ, եւ հարին զԱբեսողոմ եւ սպանին զնա[3338]։[3338] Այլք. Եւ պատեցան տասն մանուկ։
15 Յովաբի զինակիրներից տասը երիտասարդներ շրջապատեցին եւ խփելով Աբեսաղոմին՝ սպանեցին նրան:
15 Յովաբին զինակիրներէն տասը պատանիներ, չորս կողմը պաշարելով՝ Աբիսողոմը զարկին ու զանիկա մեռցուցին։
Եւ պատեցան տասն մանուկ ի զինակրացն Յովաբայ, եւ հարին զԱբիսողոմ եւ սպանին զնա:

18:15: Եւ պատեցան տասն մանկունք ՚ի զինակրացն Յովաբայ, եւ հարին զԱբեսողոմ եւ սպանին զնա[3338]։
[3338] Այլք. Եւ պատեցան տասն մանուկ։
15 Յովաբի զինակիրներից տասը երիտասարդներ շրջապատեցին եւ խփելով Աբեսաղոմին՝ սպանեցին նրան:
15 Յովաբին զինակիրներէն տասը պատանիներ, չորս կողմը պաշարելով՝ Աբիսողոմը զարկին ու զանիկա մեռցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:15 И окружили Авессалома десять отроков, оруженосцев Иоава, и поразили и умертвили его.
18:15 καὶ και and; even ἐκύκλωσαν κυκλοω encircle; surround δέκα δεκα ten παιδάρια παιδαριον little boy αἴροντα αιρω lift; remove τὰ ο the σκεύη σκευος vessel; jar Ιωαβ ιωαβ and; even ἐπάταξαν πατασσω pat; impact τὸν ο the Αβεσσαλωμ αβεσσαλωμ and; even ἐθανάτωσαν θανατοω put to death αὐτόν αυτος he; him
18:15 וַ wa וְ and יָּסֹ֨בּוּ֙ yyāsˈōbbû סבב turn עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten נְעָרִ֔ים nᵊʕārˈîm נַעַר boy נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift כְּלֵ֣י kᵊlˈê כְּלִי tool יֹואָ֑ב yôʔˈāv יֹואָב Joab וַ wa וְ and יַּכּ֥וּ yyakkˌû נכה strike אֶת־ ʔeṯ- אֵת [object marker] אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom וַ wa וְ and יְמִיתֻֽהוּ׃ yᵊmîṯˈuhû מות die
18:15. cucurrerunt decem iuvenes armigeri Ioab et percutientes interfecerunt eumTen young men, armourbearers of Joab, ran up, and striking him slew him.
15. And ten young men that bare Joab’s armour compassed about and smote Absalom, and slew him.
And ten young men that bare Joab' s armour compassed about and smote Absalom, and slew him:

18:15 И окружили Авессалома десять отроков, оруженосцев Иоава, и поразили и умертвили его.
18:15
καὶ και and; even
ἐκύκλωσαν κυκλοω encircle; surround
δέκα δεκα ten
παιδάρια παιδαριον little boy
αἴροντα αιρω lift; remove
τὰ ο the
σκεύη σκευος vessel; jar
Ιωαβ ιωαβ and; even
ἐπάταξαν πατασσω pat; impact
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ and; even
ἐθανάτωσαν θανατοω put to death
αὐτόν αυτος he; him
18:15
וַ wa וְ and
יָּסֹ֨בּוּ֙ yyāsˈōbbû סבב turn
עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten
נְעָרִ֔ים nᵊʕārˈîm נַעַר boy
נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift
כְּלֵ֣י kᵊlˈê כְּלִי tool
יֹואָ֑ב yôʔˈāv יֹואָב Joab
וַ wa וְ and
יַּכּ֥וּ yyakkˌû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom
וַ wa וְ and
יְמִיתֻֽהוּ׃ yᵊmîṯˈuhû מות die
18:15. cucurrerunt decem iuvenes armigeri Ioab et percutientes interfecerunt eum
Ten young men, armourbearers of Joab, ran up, and striking him slew him.
15. And ten young men that bare Joab’s armour compassed about and smote Absalom, and slew him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:15: Ten young men - smote Absalom and slew him - That is, they all pierced the body; but there could be no life in it after three darts had been thrust through the heart: but they added as much as would have killed him had he been alive.
2 Kings (2 Samuel) 18:16
John Gill
And ten young men that bare Joab's armour,.... That waited upon him in the battle, to carry his armour, and supply him with it as he should have occasion; these, by his orders:
compassed about, and smote Absalom, and slew him; they enclosed him that none might rescue him, and smote him with their spears or swords, or whatsoever armour they had, until it was a clear case that he was really dead. Joab in this disobeyed the king's order, but provided for the good of the nation, and the safety of the king. The Jews observe (m), that measure for measure was given to Absalom; he was proud of his hair, 2Kings 14:25, and therefore was hanged by it, 2Kings 18:9; he lay with ten concubines of his father, 2Kings 16:21, and therefore was smitten with ten lances or spears by ten young men; and he stole three hearts, the heart of his father, the heart of the sanhedrim, and the heart of the men of Israel, and therefore three darts were fixed in him, 2Kings 18:14.
(m) Misn. Sotah, c. 1. sect. 8.
John Wesley
Slew him - The darts did not dispatch him, and therefore they smote him again, and killed him.
18:1618:16: Եւ եհա՛ր Յովաբ զփողն եղջերեայ, եւ դարձաւ զօրն որ ընդ նմա, զի մի՛ երթիցեն զհետ Իսրայէլի. զի խնայեաց Յովաբ ՚ի զօրն[3339]։ [3339] Յօրինակին պակասէր. Եւ դարձաւ զօրն որ ընդ նմա։ Ուր Ոսկան. Զօրն իւր ընդ նմա։
16 Յովաբը եղջերափող հնչեցրեց, եւ զօրքը նրա հետ վերադարձաւ, որպէսզի չհետապնդեն իսրայէլացիներին, որովհետեւ Յովաբը խնայում էր զօրքին:
16 Յովաբ փող հնչեցուց ու զօրքը Իսրայէլը հալածելէն ետ դարձաւ, քանզի Յովաբ զօրքը զսպեց։
Եւ եհար Յովաբ զփողն [249]եղջերեայ, եւ դարձաւ զօրն [250]որ ընդ նմա, զի մի՛ երթիցեն զհետ Իսրայելի. զի խնայեաց Յովաբ ի զօրն:

18:16: Եւ եհա՛ր Յովաբ զփողն եղջերեայ, եւ դարձաւ զօրն որ ընդ նմա, զի մի՛ երթիցեն զհետ Իսրայէլի. զի խնայեաց Յովաբ ՚ի զօրն[3339]։
[3339] Յօրինակին պակասէր. Եւ դարձաւ զօրն որ ընդ նմա։ Ուր Ոսկան. Զօրն իւր ընդ նմա։
16 Յովաբը եղջերափող հնչեցրեց, եւ զօրքը նրա հետ վերադարձաւ, որպէսզի չհետապնդեն իսրայէլացիներին, որովհետեւ Յովաբը խնայում էր զօրքին:
16 Յովաբ փող հնչեցուց ու զօրքը Իսրայէլը հալածելէն ետ դարձաւ, քանզի Յովաբ զօրքը զսպեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:16 И затрубил Иоав трубою, и возвратились люди из погони за Израилем, ибо Иоав щадил народ.
18:16 καὶ και and; even ἐσάλπισεν σαλπιζω trumpet; sound the trumpet Ιωαβ ιωαβ in κερατίνῃ κερατινη and; even ἀπέστρεψεν αποστρεφω turn away; alienate ὁ ο the λαὸς λαος populace; population τοῦ ο the μὴ μη not διώκειν διωκω go after; pursue ὀπίσω οπισω in back; after Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἐφείδετο φειδομαι spare; refrain Ιωαβ ιωαβ the λαοῦ λαος populace; population
18:16 וַ wa וְ and יִּתְקַ֤ע yyiṯqˈaʕ תקע blow יֹואָב֙ yôʔˌāv יֹואָב Joab בַּ ba בְּ in † הַ the שֹּׁפָ֔ר ššōfˈār שֹׁופָר horn וַ wa וְ and יָּ֣שָׁב yyˈāšov שׁוב return הָ hā הַ the עָ֔ם ʕˈām עַם people מִ mi מִן from רְדֹ֖ף rᵊḏˌōf רדף pursue אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that חָשַׂ֥ךְ ḥāśˌaḵ חשׂך withhold יֹואָ֖ב yôʔˌāv יֹואָב Joab אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽם׃ ʕˈām עַם people
18:16. cecinit autem Ioab bucina et retinuit populum ne persequeretur fugientem Israhel volens parcere multitudiniAnd Joab sounded the trumpet, and kept back the people from pursuing after Israel in their flight, being willing to spare the multitude.
16. And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.
And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people:

18:16 И затрубил Иоав трубою, и возвратились люди из погони за Израилем, ибо Иоав щадил народ.
18:16
καὶ και and; even
ἐσάλπισεν σαλπιζω trumpet; sound the trumpet
Ιωαβ ιωαβ in
κερατίνῃ κερατινη and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
ὁ ο the
λαὸς λαος populace; population
τοῦ ο the
μὴ μη not
διώκειν διωκω go after; pursue
ὀπίσω οπισω in back; after
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἐφείδετο φειδομαι spare; refrain
Ιωαβ ιωαβ the
λαοῦ λαος populace; population
18:16
וַ wa וְ and
יִּתְקַ֤ע yyiṯqˈaʕ תקע blow
יֹואָב֙ yôʔˌāv יֹואָב Joab
בַּ ba בְּ in
† הַ the
שֹּׁפָ֔ר ššōfˈār שֹׁופָר horn
וַ wa וְ and
יָּ֣שָׁב yyˈāšov שׁוב return
הָ hā הַ the
עָ֔ם ʕˈām עַם people
מִ mi מִן from
רְדֹ֖ף rᵊḏˌōf רדף pursue
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
חָשַׂ֥ךְ ḥāśˌaḵ חשׂך withhold
יֹואָ֖ב yôʔˌāv יֹואָב Joab
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
עָֽם׃ ʕˈām עַם people
18:16. cecinit autem Ioab bucina et retinuit populum ne persequeretur fugientem Israhel volens parcere multitudini
And Joab sounded the trumpet, and kept back the people from pursuing after Israel in their flight, being willing to spare the multitude.
16. And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:16: Joab blew the trumpet - He knew that the rebellion was now extinguished by the death of Absalom; and was not willing that any farther slaughter should be made of the deluded people.
2 Kings (2 Samuel) 18:17
Albert Barnes: Notes on the Bible - 1834
18:16: Blew the trumpet - To stop the pursuit and slaughter Sa2 2:28; Sa2 20:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: blew the trumpet: Sa2 2:28, Sa2 20:22; Num 10:2-10; Co1 14:8
Carl Friedrich Keil and Franz Delitzsch

Immediately afterwards Joab stopped any further pursuit, "for Joab spared the people," i.e., he wanted to spare them.
Geneva 1599
And Joab (d) blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.
(d) For he had pity on the people, who were seduced by Absalom's flattery.
John Gill
And Joab blew the trumpet,.... As the sign of a retreat:
and the people returned from pursuing after Israel; upon the sound of the trumpet, the meaning of which they understood:
for Joab held back the people: from shedding any more blood; the head of the conspiracy being removed, the thing would be crushed at once; and Joab neither chose to slay any more, nor take any prisoners, to be tried as traitors, being unawares, without thought, drawn into this rebellion.
Robert Jamieson, A. R. Fausset and David Brown
Joab blew the trumpet, . . . and held back the people--Knowing that by the death of the usurper there was no occasion for further bloodshed, he put an end to the pursuit and thereby evinced the temperate policy of his conduct. However harsh and unfeeling to the king Joab may appear, there can be no doubt that he acted the part of a wise statesman in regarding the peace and welfare of the kingdom more than his master's private inclinations, which were opposed to strict justice as well as his own interests. Absalom deserved to die by the divine law (Deut 21:18, Deut 21:21), as well as being an enemy to his king and country; and no time was more fitting than when he met that death in open battle.
18:1718:17: Եւ ա՛ռ Յովաբ զԱբեսողոմ, եւ ընկէց զնա ՚ի վի՛հ մեծ յանտառին ՚ի խորի՛ն յոյժ. եւ ամենայն Իսրայէլ փախեա՛ւ այր իւրաքանչիւր ՚ի բնակութիւն իւր։
17 Յովաբը վերցրեց Աբեսաղոմի դիակն ու այն նետեց անտառում մի մեծ, շատ խորունկ վիհի մէջ: Բոլոր իսրայէլացիները փախան՝ ամէն մէկն իր բնակավայրը:
17 Աբիսողոմը առին եւ զանիկա անտառին մէջ մեծ փոսի մը մէջ նետեցին ու անոր վրայ խիստ մեծ քարակոյտ մը դիզեցին։ Բոլոր Իսրայէլ փախաւ, ամէն մէկը իր վրանը։
Եւ ա՛ռ Յովաբ զԱբիսողոմ, եւ ընկեց`` զնա ի վիհ մեծ յանտառին, [251]ի խորին յոյժ. եւ ամենայն Իսրայէլ փախեաւ այր իւրաքանչիւր ի բնակութիւն իւր:

18:17: Եւ ա՛ռ Յովաբ զԱբեսողոմ, եւ ընկէց զնա ՚ի վի՛հ մեծ յանտառին ՚ի խորի՛ն յոյժ. եւ ամենայն Իսրայէլ փախեա՛ւ այր իւրաքանչիւր ՚ի բնակութիւն իւր։
17 Յովաբը վերցրեց Աբեսաղոմի դիակն ու այն նետեց անտառում մի մեծ, շատ խորունկ վիհի մէջ: Բոլոր իսրայէլացիները փախան՝ ամէն մէկն իր բնակավայրը:
17 Աբիսողոմը առին եւ զանիկա անտառին մէջ մեծ փոսի մը մէջ նետեցին ու անոր վրայ խիստ մեծ քարակոյտ մը դիզեցին։ Բոլոր Իսրայէլ փախաւ, ամէն մէկը իր վրանը։
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:17 И взяли Авессалома, и бросили его в лесу в глубокую яму, и наметали над ним огромную кучу камней. И все Израильтяне разбежались, каждый в шатер свой.
18:17 καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the Αβεσσαλωμ αβεσσαλωμ and; even ἔρριψεν ριπτω fling; disperse αὐτὸν αυτος he; him εἰς εις into; for χάσμα χασμα chasm μέγα μεγας great; loud ἐν εν in τῷ ο the δρυμῷ δρυμος into; for τὸν ο the βόθυνον βοθυνος ditch τὸν ο the μέγαν μεγας great; loud καὶ και and; even ἐστήλωσεν στηλοω in; on αὐτὸν αυτος he; him σωρὸν σωρος stone μέγαν μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ἔφυγεν φευγω flee ἀνὴρ ανηρ man; husband εἰς εις into; for τὸ ο the σκήνωμα σκηνωμα camp; tent αὐτοῦ αυτος he; him
18:17 וַ wa וְ and יִּקְח֣וּ yyiqḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom וַ wa וְ and יַּשְׁלִ֨יכוּ yyašlˌîḵû שׁלך throw אֹתֹ֤ו ʔōṯˈô אֵת [object marker] בַ va בְּ in † הַ the יַּ֨עַר֙ yyˈaʕar יַעַר wood אֶל־ ʔel- אֶל to הַ ha הַ the פַּ֣חַת ppˈaḥaṯ פַּחַת pit הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great וַ wa וְ and יַּצִּ֧בוּ yyaṣṣˈivû נצב stand עָלָ֛יו ʕālˈāʸw עַל upon גַּל־ gal- גַּל heap אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone גָּדֹ֣ול gāḏˈôl גָּדֹול great מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel נָ֖סוּ nˌāsû נוס flee אִ֥ישׁ ʔˌîš אִישׁ man לְל *lᵊ לְ to אֹהָלָֽיואהלו *ʔōholˈāʸw אֹהֶל tent
18:17. et tulerunt Absalom et proiecerunt eum in saltu in foveam grandem et conportaverunt super eum acervum lapidum magnum nimis omnis autem Israhel fugit in tabernacula suaAnd they took Absalom, and cast him into a great pit in the forest, and they laid an exceeding great heap of stones upon him: but all Israel fled to their own dwellings.
17. And they took Absalom, and cast him into the great pit in the forest, and raised over him a very great heap of stones: and all Israel fled every one to his tent.
And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent:

18:17 И взяли Авессалома, и бросили его в лесу в глубокую яму, и наметали над ним огромную кучу камней. И все Израильтяне разбежались, каждый в шатер свой.
18:17
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ and; even
ἔρριψεν ριπτω fling; disperse
αὐτὸν αυτος he; him
εἰς εις into; for
χάσμα χασμα chasm
μέγα μεγας great; loud
ἐν εν in
τῷ ο the
δρυμῷ δρυμος into; for
τὸν ο the
βόθυνον βοθυνος ditch
τὸν ο the
μέγαν μεγας great; loud
καὶ και and; even
ἐστήλωσεν στηλοω in; on
αὐτὸν αυτος he; him
σωρὸν σωρος stone
μέγαν μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ἔφυγεν φευγω flee
ἀνὴρ ανηρ man; husband
εἰς εις into; for
τὸ ο the
σκήνωμα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
18:17
וַ wa וְ and
יִּקְח֣וּ yyiqḥˈû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom
וַ wa וְ and
יַּשְׁלִ֨יכוּ yyašlˌîḵû שׁלך throw
אֹתֹ֤ו ʔōṯˈô אֵת [object marker]
בַ va בְּ in
† הַ the
יַּ֨עַר֙ yyˈaʕar יַעַר wood
אֶל־ ʔel- אֶל to
הַ ha הַ the
פַּ֣חַת ppˈaḥaṯ פַּחַת pit
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
וַ wa וְ and
יַּצִּ֧בוּ yyaṣṣˈivû נצב stand
עָלָ֛יו ʕālˈāʸw עַל upon
גַּל־ gal- גַּל heap
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
גָּדֹ֣ול gāḏˈôl גָּדֹול great
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נָ֖סוּ nˌāsû נוס flee
אִ֥ישׁ ʔˌîš אִישׁ man
לְל
*lᵊ לְ to
אֹהָלָֽיואהלו
*ʔōholˈāʸw אֹהֶל tent
18:17. et tulerunt Absalom et proiecerunt eum in saltu in foveam grandem et conportaverunt super eum acervum lapidum magnum nimis omnis autem Israhel fugit in tabernacula sua
And they took Absalom, and cast him into a great pit in the forest, and they laid an exceeding great heap of stones upon him: but all Israel fled to their own dwellings.
17. And they took Absalom, and cast him into the great pit in the forest, and raised over him a very great heap of stones: and all Israel fled every one to his tent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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: Все израильтяне, составлявшие войско Авессалома.
Adam Clarke: Commentary on the Bible - 1831
18:17: And laid a very great heap of stones - This was the method of burying heroes, and even traitors, the heap of stones being designed to perpetuate the memory of the event, whether good or bad. The ancient cairns or heaps of stones, in different parts of the world, are of this kind. The various tumuli or barrows in England are the same as the cairns in different parts of Ireland and Scotland. In the former, stones were not plenty; hence they heaped up great mounds of earth.
2 Kings (2 Samuel) 18:18
Albert Barnes: Notes on the Bible - 1834
18:17: A great heap of stones - See the marginal reference. This kind of monument is common to almost all early nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: laid: This was the ancient method of burying, whether heroes or traitors; the heap of stones being designed to perpetuate the memory of the event, whether good or bad. The Arabs in general make use of no other monument than a heap of stones over a grave. Thus, in an Arabic poem, it is related, that Hatim the father, and Adi the grandfather of Kais, having been murdered, at a time before Kais was capable of reflection, his mother kept it a profound secret; and in order to guard him against having any suspicion, she collected a parcel of stone on two hillocks in the neighbourhood, and told her son that the one was the grave of his father, and the other of his grandfather. The ancient cairns in Ireland and Scotland, and the tumuli in England, are of this kind. Jos 7:26, Jos 8:29, Jos 10:27; Pro 10:7; Jer 22:18, Jer 22:19
Carl Friedrich Keil and Franz Delitzsch

But Absalom they cast into a great pit in the wood, and threw up over him a very large heap of stones, as an ignominious monument, like those thrown up over Achan (Josh 7:26) and the king of Air (Josh 8:29). This was the end of Absalom and his rebellion. "All Israel (that had crowded round him) had fled, every one to his tent" (i.e., home: see at Deut 16:7).
Geneva 1599
And they took Absalom, and cast him into a great (e) pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.
(e) Thus God turned his vain glory to shame.
John Gill
And they took Absalom, and cast him into a great pit in the wood,.... In the wood of Ephraim, near to which the battle was fought, and into which Absalom fled, and where he was slain:
and laid a very great heap of stones upon him: his punishment was very exemplary; he was first hanged on an oak, and then thrust through with darts, and swords, and then covered with stones, 2Kings 18:9, pointing to the death that a rebellious son, according to the law, ought to die, Deut 21:21; though this might be done in honour of him as a king's son; for such "tumuli", or heaps of stones or earth, were used by the ancients as sepulchral monuments, and the larger the more honourable (n); See Gill on Josh 7:26 and See Gill on Josh 8:29,
and all Israel fled everyone to his tent; or to his city, as the Targum; everyone returned to their own house, and to their own business, and so the rebellion ceased.
(n) Homer. Iliad. 23. ver. 245, 257.
Robert Jamieson, A. R. Fausset and David Brown
they took Absalom, and cast him into a great pit . . . and laid a very great heap of stones upon him--The people of the East indicate their detestation of the memory of an infamous person by throwing stones at the place where he is buried. The heap is increased by the gradual accumulation of stones which passers-by add to it.
18:1818:18: Բայց Աբեսողոմ մինչդեռ կենդանի՛ էր՝ կանգնեա՛ց իւր արձան. եւ կանգնեաց ՚ի Յաբին զարձանն ՚ի հովի՛տս թագաւորաց. քանզի ասաց թէ չի՛ք իւր որդի որ յիշիցէ զանուն նորա. եւ կոչեաց զարձանն յի՛ւր անուն. եւ կոչեաց զնա ձե՛ռն Աբեսողոմայ մինչեւ ցայսօր։
18 Աբեսաղոմը կենդանի եղած ժամանակ իր համար կոթող էր կանգնեցրել: Նա կոթող էր կանգնեցրել նաեւ Յաբինում, Թագաւորների հովտում: Նա ասում էր, թէ ինքը որդի չունի, որ պահի իր յիշատակը: Եւ նա կոթողը կոչել էր իր անուամբ, ու այն մինչեւ օրս կոչւում է «Աբեսաղոմի ձեռակերտ»:
18 Աբիսողոմ իր կենդանութեան ատեն արձան մը առեր էր ու զանիկա իրեն համար թագաւորին հովիտին մէջ կանգնեցուցեր էր, ըսելով թէ՝ ‘որդի չունիմ որ իմ անուանս յիշատակը պահէ’. ուստի այն արձանը իր անունովը կոչեր էր։ Անիկա մինչեւ այսօր ‘Աբիսողոմին արձանը’ կը կոչուի։
Բայց Աբիսողոմ մինչդեռ կենդանի էր կանգնեաց իւր արձան, [252]եւ կանգնեաց ի Յաբին զարձանս ի հովիտս թագաւորաց``. քանզի ասաց թէ չիք [253]իւր որդի որ յիշիցէ զանուն [254]նորա. եւ կոչեաց զարձանն յիւր անուն, եւ [255]կոչեաց զնա`` ձեռն Աբիսողոմայ մինչեւ ցայսօր:

18:18: Բայց Աբեսողոմ մինչդեռ կենդանի՛ էր՝ կանգնեա՛ց իւր արձան. եւ կանգնեաց ՚ի Յաբին զարձանն ՚ի հովի՛տս թագաւորաց. քանզի ասաց թէ չի՛ք իւր որդի որ յիշիցէ զանուն նորա. եւ կոչեաց զարձանն յի՛ւր անուն. եւ կոչեաց զնա ձե՛ռն Աբեսողոմայ մինչեւ ցայսօր։
18 Աբեսաղոմը կենդանի եղած ժամանակ իր համար կոթող էր կանգնեցրել: Նա կոթող էր կանգնեցրել նաեւ Յաբինում, Թագաւորների հովտում: Նա ասում էր, թէ ինքը որդի չունի, որ պահի իր յիշատակը: Եւ նա կոթողը կոչել էր իր անուամբ, ու այն մինչեւ օրս կոչւում է «Աբեսաղոմի ձեռակերտ»:
18 Աբիսողոմ իր կենդանութեան ատեն արձան մը առեր էր ու զանիկա իրեն համար թագաւորին հովիտին մէջ կանգնեցուցեր էր, ըսելով թէ՝ ‘որդի չունիմ որ իմ անուանս յիշատակը պահէ’. ուստի այն արձանը իր անունովը կոչեր էր։ Անիկա մինչեւ այսօր ‘Աբիսողոմին արձանը’ կը կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:18 Авессалом еще при жизни своей взял и поставил себе памятник в царской долине; ибо сказал он: нет у меня сына, чтобы сохранилась память имени моего. И назвал памятник своим именем. И называется он > до сего дня.
18:18 καὶ και and; even Αβεσσαλωμ αβεσσαλωμ yet; still ζῶν ζαω live; alive καὶ και and; even ἔστησεν ιστημι stand; establish ἑαυτῷ εαυτου of himself; his own τὴν ο the στήλην στηλη in ᾗ ος who; what ἐλήμφθη λαμβανω take; get καὶ και and; even ἐστήλωσεν στηλοω he; him λαβεῖν λαμβανω take; get τὴν ο the στήλην στηλη the ἐν εν in τῇ ο the κοιλάδι κοιλας the βασιλέως βασιλευς monarch; king ὅτι οτι since; that εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be αὐτῷ αυτος he; him υἱὸς υιος son ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ἀναμνῆσαι αναμιμνησκω remind; recall τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him καὶ και and; even ἐκάλεσεν καλεω call; invite τὴν ο the στήλην στηλη hand Αβεσσαλωμ αβεσσαλωμ till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
18:18 וְ wᵊ וְ and אַבְשָׁלֹ֣ם ʔavšālˈōm אַבְשָׁלֹום Absalom לָקַ֗ח lāqˈaḥ לקח take וַ wa וְ and יַּצֶּב־ yyaṣṣev- נצב stand לֹ֤ו lˈô לְ to בְב *vᵊ בְּ in חַיָּיו֙חיו *ḥayyāʸw חַיִּים life אֶת־ ʔeṯ- אֵת [object marker] מַצֶּ֨בֶת֙ maṣṣˈeveṯ מַצֶּבֶת stump אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵֽמֶק־ ʕˈēmeq- עֵמֶק valley הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king כִּ֤י kˈî כִּי that אָמַר֙ ʔāmˌar אמר say אֵֽין־ ʔˈên- אַיִן [NEG] לִ֣י lˈî לְ to בֵ֔ן vˈēn בֵּן son בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way הַזְכִּ֣יר hazkˈîr זכר remember שְׁמִ֑י šᵊmˈî שֵׁם name וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call לַ la לְ to † הַ the מַּצֶּ֨בֶת֙ mmaṣṣˈeveṯ מַצֶּבֶת stump עַל־ ʕal- עַל upon שְׁמֹ֔ו šᵊmˈô שֵׁם name וַ wa וְ and יִּקָּ֤רֵא yyiqqˈārē קרא call לָהּ֙ lˌāh לְ to יַ֣ד yˈaḏ יָד hand אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
18:18. porro Absalom erexerat sibi cum adhuc viveret titulum qui est in valle Regis dixerat enim non habeo filium et hoc erit monumentum nominis mei vocavitque titulum nomine suo et appellatur manus Absalom usque ad hanc diemNow Absalom had reared up for himself, in his lifetime, a pillar, which is in the king's valley: for he said: I have no son, and this shall be the monument of my name. And he called the pillar by his own name, and it is called the hand of Absalom, to this day.
18. Now Absalom in his life time had taken and reared up for himself the pillar, which is in the king’s dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called Absalom’s monument, unto this day.
Now Absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king' s dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom' s place:

18:18 Авессалом еще при жизни своей взял и поставил себе памятник в царской долине; ибо сказал он: нет у меня сына, чтобы сохранилась память имени моего. И назвал памятник своим именем. И называется он <<памятник Авессалома>> до сего дня.
18:18
καὶ και and; even
Αβεσσαλωμ αβεσσαλωμ yet; still
ζῶν ζαω live; alive
καὶ και and; even
ἔστησεν ιστημι stand; establish
ἑαυτῷ εαυτου of himself; his own
τὴν ο the
στήλην στηλη in
ᾗ ος who; what
ἐλήμφθη λαμβανω take; get
καὶ και and; even
ἐστήλωσεν στηλοω he; him
λαβεῖν λαμβανω take; get
τὴν ο the
στήλην στηλη the
ἐν εν in
τῇ ο the
κοιλάδι κοιλας the
βασιλέως βασιλευς monarch; king
ὅτι οτι since; that
εἶπεν επω say; speak
οὐκ ου not
ἔστιν ειμι be
αὐτῷ αυτος he; him
υἱὸς υιος son
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
ἀναμνῆσαι αναμιμνησκω remind; recall
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὴν ο the
στήλην στηλη hand
Αβεσσαλωμ αβεσσαλωμ till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
18:18
וְ wᵊ וְ and
אַבְשָׁלֹ֣ם ʔavšālˈōm אַבְשָׁלֹום Absalom
לָקַ֗ח lāqˈaḥ לקח take
וַ wa וְ and
יַּצֶּב־ yyaṣṣev- נצב stand
לֹ֤ו lˈô לְ to
בְב
*vᵊ בְּ in
חַיָּיו֙חיו
*ḥayyāʸw חַיִּים life
אֶת־ ʔeṯ- אֵת [object marker]
מַצֶּ֨בֶת֙ maṣṣˈeveṯ מַצֶּבֶת stump
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עֵֽמֶק־ ʕˈēmeq- עֵמֶק valley
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
כִּ֤י kˈî כִּי that
אָמַר֙ ʔāmˌar אמר say
אֵֽין־ ʔˈên- אַיִן [NEG]
לִ֣י lˈî לְ to
בֵ֔ן vˈēn בֵּן son
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
הַזְכִּ֣יר hazkˈîr זכר remember
שְׁמִ֑י šᵊmˈî שֵׁם name
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
לַ la לְ to
† הַ the
מַּצֶּ֨בֶת֙ mmaṣṣˈeveṯ מַצֶּבֶת stump
עַל־ ʕal- עַל upon
שְׁמֹ֔ו šᵊmˈô שֵׁם name
וַ wa וְ and
יִּקָּ֤רֵא yyiqqˈārē קרא call
לָהּ֙ lˌāh לְ to
יַ֣ד yˈaḏ יָד hand
אַבְשָׁלֹ֔ם ʔavšālˈōm אַבְשָׁלֹום Absalom
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
18:18. porro Absalom erexerat sibi cum adhuc viveret titulum qui est in valle Regis dixerat enim non habeo filium et hoc erit monumentum nominis mei vocavitque titulum nomine suo et appellatur manus Absalom usque ad hanc diem
Now Absalom had reared up for himself, in his lifetime, a pillar, which is in the king's valley: for he said: I have no son, and this shall be the monument of my name. And he called the pillar by his own name, and it is called the hand of Absalom, to this day.
18. Now Absalom in his life time had taken and reared up for himself the pillar, which is in the king’s dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called Absalom’s monument, unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
18: В окрестностях Иерусалима, в долине Иосафата, и по сие время существует памятник, носящий название Гробницы Авессалома. По свидетельству ученых, еврейские раввины с древних времен приказывали родителям непослушных детей водить последних в долину Иосафата, к Гробнице Авессалома, и, рассказав им историю непокорного сына Давидова, заставлять их бросать в памятник камни (Гейки, "Святая земля и Библия").

На вопрос о том, почему, заметив выше (XIV:27), что Авессалом имел трех сыновей и одну дочь, писатель сообщает теперь, что Авессалом поставил себе памятник во увековечение вследствие отсутствия у него сыновей, блаж. Феодорит отвечает: "Справедливо то и другое, ибо вероятно как то, что он рождал детей, так и то, что дети его умирали. Иосиф же (Флавий) замечает, что Авессалом сделал это потому, что дети не могли жить долго; здание же могло долее сохранить память о нем" (Блаж. Феод., толк. 2: Цар., вопр. 34).
Adam Clarke: Commentary on the Bible - 1831
18:18: Reared up for himself a pillar - There was a marble pillar in the time of Josephus called Absalom's pillar: and there is one shown to the present day under this name; but it is comparatively a modern structure.
Absalom's place - Literally Absalom's Hand. See the note on Sa1 15:12.
2 Kings (2 Samuel) 18:21
Albert Barnes: Notes on the Bible - 1834
18:18: The king's dale - Anciently the "valley" of "Shaveh" (marginal reference), and apparently in the near neighborhood of Sodom; but the exact site is not known. It quite agrees with Absalom's preference for Hebron Sa2 15:7, that his monument should be reared by him in the south. If Absalom's monument be placed in the ravine of the Kedron, the "king's dale" here is a different place from the "dale of Shaveh."
Absalom's place - literally, "Absalom's hand." (Sa1 15:12 note.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: reared up: Sa1 15:12
the king's: Gen 14:17
I have no son: Sa2 14:27; Job 18:16, Job 18:17; Psa 109:13; Jer 22:30
he called: Gen 11:4; Sa1 15:12; Psa 49:11; Dan 4:30
Absalom's place: Josephus says there was in his time, about two furlongs from Jerusalem, a marble pillar called Absalom's hand, as it is in the Hebrew (see note on Sa1 15:12); and there is one shown to the present day, in the valley of Jehoshaphat, which, though comparatively a modern structure, probably occupies the site of the original one set up by Absalom. Gen 11:9; Act 1:18, Act 1:19
Carl Friedrich Keil and Franz Delitzsch

Absalom had erected a monument to himself in the king's valley during his lifetime; "for he said, I have no son to preserve the remembrance of my name, and he called the monument by his own name; and so it was called hand (memorial) of Absalom unto this day." The לקח before ויּצּב is apparently pleonastic; but it belongs to the diffuse and circumstantial character of the antiquated Hebrew diction (as in Num 16:1). מצּבת, a memorial of stone; whether in the form of a column, or an obelisk, or a monolith, cannot be determined (vid., Gen 28:22; Gen 31:52). The king's valley, which received its name from the event narrated in Gen 14:17, was two stadia from Jerusalem according to Josephus (Ant. vii. 10, 3), and therefore not "close to the Dead Sea," or in regione transjordanensi (Ges. Thes. pp. 1045, 1377), or "in the Jordan valley in Ephraim" (Tuch and Winer). It was on the eastern side of Jerusalem, in the Kidron valley; though Absalom's pillar, which ecclesiastical tradition has transferred thither, a monument about forty feet in height and pointed like a pyramid, is not of early Hebrew, but of Grecian origin. On the words "I have no son," see at 2Kings 14:27.
Geneva 1599
Now Absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king's dale: for he said, I have no (f) son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.
(f) It seemed that God had punished him by taking away his children, (2Kings 14:27).
John Gill
Now Absalom in his lifetime had taken,.... Had taken it into his head, had of himself devised it, as Kimchi explains it; he contrived the following scheme to perpetuate his memory:
and reared up for himself a pillar, which is in the king's dale: or valley, the valley of Jehoshaphat; this pillar was of marble, as Josephus (o) says, and stood about two furlongs or a quater mile from Jerusalem. The author of Cippi Hebraici (p) places it at the bottom of the mount of Olives: this is observed to show how vain are the devices and contrivances of men's hearts; Absalom intended to have been buried under or by this monumental pillar near Jerusalem, and, lo, he was buried in a pit, under an heap of stones, in a wood on the other side Jordan; whether his bones were ever removed hither it is not certain, though a notion has obtained that his grave was near this pillar. Rauwolff (q) says, that as you go from the valley of Jehoshaphat (r) to the Mount of Olives, you see below, towards your left hand, near unto the bridge of the river Kidron, an old square building like unto a steeple; this, although it is believed to this day, not only by Christians, but also by Turks and Moors, to be the grave of Absalom, as you shall see them fling stones into it as they go by, to revenge his unfaithfulness to his father, yet was he not buried there. Sandys (s) says, at the east end of the bridge (over Kidron), and a little on the north, stands the pillar of Absalom, being yet entire, and of a good fabric, rising in a lofty square, below adorned with half columns, wrought out of the sides and corners, of the Doric form; and then changing into a round, a good height higher doth grow to a point in fashion of a bell, all framed of the growing stone; against this there lies a great heap of stones, which increaseth daily, by Jews and Mahometans throwing stones as they pass by; so that the frontispiece of it, which faces the road, as Le Bruyn (t) says, looks like a mountain of stones; but as to the fabric itself, he says, there is not a finer piece of workmanship to be met with in all those parts; it takes up a compass of ground of eighty two feet and an half square; the body, which is square, with its moulding, is one entire piece; and the coping, which is an ornament to it, and runs up into a point, taken with the rest of the work, is above thirty feet high; twenty columns, cut out of the same rock, add to the beauty of this pile; one sees through a broken window a great many pieces of antiquity that hang up in a chamber. Adrichomius also relates (u), from travellers, that in the king's valley is now a tower, and a large heap of stones, which is increased every day more and more; for Heathens and strangers passing by there have a custom to cast everyone a stone at it, as it were revenging, according to the law, Absalom's rebellion against David his father, and curse him after this manner; let Absalom the parricide be cursed, and whoever unrighteously persecutes their parents are cursed for ever:
for he said, I have no son to keep my name in remembrance; for though he had three sons, it seems they were all dead, see 2Kings 14:27,
and he called the pillar after his own name, and it is called unto this day Absalom's place; or his "hand" (w), the work of his hand; some wrongly think it was in the form of an hand; it was an obelisk, or monument, erected to preserve his name; but since it became so infamous, it would have been better to have had it buried in oblivion. Such sepulchral monuments were used in other nations; so Minerva advised Telemachus (x) to go in quest of his father Ulysses, and if he could not find him, but was assured of his death, then to raise a signal or monument in memory of him, which he resolved to do.
(o) Antiqu l. 7. c. 10. sect. 3. (p) P. 26. Ed. Hotting. (q) Travels, part 3. c. 21. p. 310, 311. Ed. Ray. (r) So Benjamin. Itinerar. p. 43. (s) Travels, l. 3. p. 147. Ed. 5. (t) Voyage to the Levant, c. 48. p. 188. (u) Theatrum Terrae Sanet. p 174. (w) Sept. "manus", V. L. Montanus. (x) Homer. Odyss. 1. ver. 297. Odyss. 2. ver. 243.
John Wesley
A pillar - To preserve his name; whereas it had been more for his honour if his name had been buried in perpetual oblivion.
Robert Jamieson, A. R. Fausset and David Brown
Absalom in his lifetime had reared up for himself a pillar--literally, "hand." In the valley of Jehoshaphat, on the east of Jerusalem, is a tomb or cenotaph, said to be this "pillar" or monument: it is twenty-four feet square, dome-topped, and reaches forty feet in height. This may occupy the spot, but cannot itself be the work of Absalom, as it evidently bears the style of a later architecture.
18:1918:19: Եւ Աքիմաաս՝ որդի Սադովկայ ասէ. Ընթացա՛յց տարայց աւետիս արքայի. զի արա՛ր նմա Տէր իրաւունս ՚ի ձեռաց թշնամեաց իւրոց։
19 Սադոկի որդի Աքիմաասն ասաց. «Գնամ, աւետիս տանեմ արքային, քանզի Տէրն արդար գործ արեց՝ նրան ազատելով իր թշնամիների ձեռքից»:
19 Սադովկի որդին Աքիմաաս ըսաւ. «Հիմա վազեմ ու թագաւորին աւետիս տանիմ, քանի որ Տէրը անոր իրաւունք ըրաւ ու զանիկա իր թշնամիներուն ձեռքէն ազատեց»։
Եւ Աքիմաաս որդի Սադովկայ ասէ. Ընթացայց տարայց աւետիս արքայի, զի արար նմա Տէր իրաւունս ի ձեռաց թշնամեաց իւրոց:

18:19: Եւ Աքիմաաս՝ որդի Սադովկայ ասէ. Ընթացա՛յց տարայց աւետիս արքայի. զի արա՛ր նմա Տէր իրաւունս ՚ի ձեռաց թշնամեաց իւրոց։
19 Սադոկի որդի Աքիմաասն ասաց. «Գնամ, աւետիս տանեմ արքային, քանզի Տէրն արդար գործ արեց՝ նրան ազատելով իր թշնամիների ձեռքից»:
19 Սադովկի որդին Աքիմաաս ըսաւ. «Հիմա վազեմ ու թագաւորին աւետիս տանիմ, քանի որ Տէրը անոր իրաւունք ըրաւ ու զանիկա իր թշնամիներուն ձեռքէն ազատեց»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1918:19 Ахимаас, сын Садоков, сказал Иоаву: побегу я, извещу царя, что Господь судом Своим избавил его от рук врагов его.
18:19 καὶ και and; even Αχιμαας αχιμαας son Σαδωκ σαδωκ Sadōk; Sathok εἶπεν επω say; speak δράμω τρεχω run δὴ δη in fact καὶ και and; even εὐαγγελιῶ ευαγγελιζω deliver the good message / gospel; preach τῷ ο the βασιλεῖ βασιλευς monarch; king ὅτι οτι since; that ἔκρινεν κρινω judge; decide αὐτῷ αυτος he; him κύριος κυριος lord; master ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him
18:19 וַ wa וְ and אֲחִימַ֤עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz בֶּן־ ben- בֵּן son צָדֹוק֙ ṣāḏôq צָדֹוק Zadok אָמַ֔ר ʔāmˈar אמר say אָר֣וּצָה ʔārˈûṣā רוץ run נָּ֔א nnˈā נָא yeah וַ wa וְ and אֲבַשְּׂרָ֖ה ʔᵃvaśśᵊrˌā בשׂר announce אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king כִּי־ kî- כִּי that שְׁפָטֹ֥ו šᵊfāṭˌô שׁפט judge יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
18:19. Achimaas autem filius Sadoc ait curram et nuntiabo regi quia iudicium fecerit ei Dominus de manu inimicorum eiusAnd Achimaas the son of Sadoc said: I will run and tell the king, that the Lord hath done judgment for him from the hand of his enemies.
19. Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies.
Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies:

18:19 Ахимаас, сын Садоков, сказал Иоаву: побегу я, извещу царя, что Господь судом Своим избавил его от рук врагов его.
18:19
καὶ και and; even
Αχιμαας αχιμαας son
Σαδωκ σαδωκ Sadōk; Sathok
εἶπεν επω say; speak
δράμω τρεχω run
δὴ δη in fact
καὶ και and; even
εὐαγγελιῶ ευαγγελιζω deliver the good message / gospel; preach
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ὅτι οτι since; that
ἔκρινεν κρινω judge; decide
αὐτῷ αυτος he; him
κύριος κυριος lord; master
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
18:19
וַ wa וְ and
אֲחִימַ֤עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
בֶּן־ ben- בֵּן son
צָדֹוק֙ ṣāḏôq צָדֹוק Zadok
אָמַ֔ר ʔāmˈar אמר say
אָר֣וּצָה ʔārˈûṣā רוץ run
נָּ֔א nnˈā נָא yeah
וַ wa וְ and
אֲבַשְּׂרָ֖ה ʔᵃvaśśᵊrˌā בשׂר announce
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
כִּי־ kî- כִּי that
שְׁפָטֹ֥ו šᵊfāṭˌô שׁפט judge
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
18:19. Achimaas autem filius Sadoc ait curram et nuntiabo regi quia iudicium fecerit ei Dominus de manu inimicorum eius
And Achimaas the son of Sadoc said: I will run and tell the king, that the Lord hath done judgment for him from the hand of his enemies.
19. Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Grief for Absalom. B. C. 1023.

19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies. 20 And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead. 21 Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. 22 Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? 23 But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. 24 And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone. 25 And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near. 26 And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings. 27 And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. 28 And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king. 29 And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was. 30 And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still. 31 And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee. 32 And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is. 33 And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!
Absalom's business is done; and we are now told,
I. How David was informed of it. He staid behind at the city of Mahanaim, some miles from the wood where the battle was, and in the utmost border of the land. Absalom's scattered forces all made homeward toward Jordan, which was the contrary way from Mahanaim, so that his watchmen could not perceive how the battle went, till an express came on purpose to bring advice of the issue, which the king sat in the gate expecting to hear, v. 24.
1. Cushi was the man Joab ordered to carry the tidings (v. 21), an Ethiopian, so his name signifies, and some think that he was so by birth, a black that waited on Joab, probably one of the ten that had helped to dispatch Absalom (v. 15) as some think, though it was dangerous for one of those to bring the news to David, lest his fate should be the same with theirs that reported to him Saul's death, and Ish-bosheth's.
2. Ahimaaz, the young priest (one of those who brought David intelligence of Absalom's motions, ch. xvii. 17), was very forward to be the messenger of these tidings, so transported was he with joy that this cloud was blown over; let him go and tell the king that the Lord hath avenged him of his enemies, v. 19. This he desired, not so much in hope of a reward (he was above that) as that he might have the pleasure and satisfaction of bringing the king, whom he loved, this good news. Joab knew David better than Ahimaaz did, and that the tidings of Absalom's death, which must conclude the story, would spoil the acceptableness of all the rest; and he loves Ahimaaz too well to let him be the messenger of those tidings (v. 20); they are fitter to be brought by a footman than by a priest. However, when Cushi was gone, Ahimaaz begged hard for leave to run after him, and with great importunity obtained it, v. 22, 23. One would wonder why he should be so fond of this office, when another was employed in it. (1.) Perhaps it was to show his swiftness; observing how heavily Cushi ran, and that he took the worse way, though the nearest, he had a mind to show how fast he could run, and that he could go the furthest way about and yet beat Cushi. No great praise for a priest to be swift of foot, yet perhaps Ahimaaz was proud of it. (2.) Perhaps it was in prudence and tenderness to the king that he desired it. He knew he could get before Cushi, and therefore was willing to prepare the king, by a vague and general report, for the plain truth which Cushi was ordered to tell him. If bad news must come, it is best that it come gradually, and will be the better borne.
3. They are both discovered by the watchman on the gate of Mahanaim, Ahimaaz first (v. 24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, v. 26. (1.) When the king hears of one running alone he concludes he is an express (v. 25): If he be alone, there are tidings in his mouth; for if they had been beaten, and were flying back from the enemy, there would have been many. (2.) When he hears it is Ahimaaz he concludes he brings good news, v. 27. Ahimaaz, it seems, was so famous for running that he was known by it at a distance, and so eminently good that it is taken for granted, if he be the messenger, the news must needs be good: He is a good man, zealously affected to the king's interest, and would not bring bad news. It is pity but the good tidings of the gospel should always be brought by good men; and how welcome should the messengers be to us for their message sake!
4. Ahimaaz is very forward to proclaim the victory (v. 28), cries at a distance, "Peace, there is peace;" peace after war, which is doubly welcome. "All is well, my lord O king! the danger is over, and we may return, when the king pleases, to Jerusalem." And, when he comes near, he tells him the news more particularly. "They are all cut off that lifted up their hands against the king;" and, as became a priest, while he gives the king the joy of it, he gives God the glory of it, the God of peace and war, the God of salvation and victory: "Blessed be the Lord thy God, that has done this for thee, as thy God, pursuant to the promises made to uphold thy throne," ch. vii. 16. When he said this, he fell down upon his face, not only in reverence to the king, but in humble adoration of God, whose name he praised for this success. By directing David thus to give God thanks for his victory, he prepared him for the approaching news of its allay. The more our hearts are fixed and enlarged in thanksgiving to God for our mercies the better disposed we shall be to bear with patience the afflictions mixed with them. Poor David is so much a father that he forgets he is a king, and therefore cannot rejoice in the news of a victory, till he know whether the young man Absalom be safe, for whom his heart seems to tremble, almost as Eli's, in a similar case, for the ark of God. Ahimaaz soon discerned, what Joab intimated to him, that the death of the king's son would make the tidings of the day very unwelcome, and therefore in his report left that matter doubtful; and, though he gave occasion to suspect how it was, yet, that the thunderclap might not come too suddenly upon the poor perplexed king, he refers him to the next messenger, whom they saw coming, for a more particular account of it. "When Joab sent the king's servant (namely, Cushi) and me thy servant, to bring the news, I saw a great tumult, occasioned by something extraordinary, as you will hear by and by; but I have nothing to say about it. I have delivered that which was my message. Cushi is better able to inform you than I am. I will not be the messenger of evil tidings; nor will I pretend to know that which I cannot give a perfect account of." He is therefore told to stand by till Cushi come (v. 30), and now, we may suppose, he gives the king a more particular account of the victory, which was the thing he came to bring the news of.
5. Cushi, the slow post, proves the sure one, and besides the confirmation of the news of the victory which Ahimaaz had brought--The Lord has avenged thee of all those that rose up against thee (v. 31)--he satisfied the king's enquiry concerning Absalom, v. 32. Is he safe? says David. "Yes," says Cushi, "he is safe in his grave;" but he tells the news so discreetly that, how unwelcome soever the message is, the messenger can have no blame. He did not tell him plainly that Absalom was hanged, and run through and buried under a heap of stones; but only that his fate was what he desired might be the fate of all that were traitors against the king, his crown and dignity: "The enemies of my lord the king, whoever they are, and all that rise against thee to do thee hurt, be as that young man is; I need wish them no worse."
II. How David received the intelligence. He forgets all the joy of his deliverance, and is quite overwhelmed with the sorrowful tidings of Absalom's death, v. 33. As soon as he perceived by Cushi's reply that Absalom was dead, he asked no more questions, but fell into a passion of weeping, retired from company, and abandoned himself to sorrow; as he was going up to his chamber he was overheard to say "O my son Absalom! my son, my son Absalom! alas for thee! I lament thee. How hast thou fallen! Would God I had died for thee, and that thou hadst remained alive this day" (so the Chaldee adds) "O Absalom! my son, my son!" I wish I could see reason to think that this arose from a concern about Absalom's everlasting state, and that the reason why he wished he had died for him was because he had good hopes of his own salvation, and of Absalom's repentance if he had lived. It rather seems to have been spoken inconsiderately, and in a passion, and it was his infirmity. He is to be blamed, 1. For showing so great a fondness for a graceless son only because he was handsome and witty, while he was justly abandoned both of God and man. 2. For quarrelling, not only with divine providence, in the disposals of which he ought silently to have acquiesced, but with divine justice, the judgments of which he ought to have adored and subscribed to. See how Bildad argues (Job viii. 3, 4), If thy children have sinned against him, and he have cast them away in their transgression, thou shouldst submit, for doth God pervert judgment? See Lev. x. 3. 3. For opposing the justice of the nation, which, as king, he was entrusted with the administration of, and which, with other public interests, he ought to have preferred before nay natural affection. 4. For despising the mercy of his deliverance, and the deliverance of his family and kingdom, from Absalom's wicked designs, as if this were no mercy, nor worth giving thanks for, because it cost the life of Absalom. 5. For indulging in a strong passion, and speaking unadvisedly with his lips. He now forgot his own reasonings upon the death of another child (Can I bring him back again?) and his own resolution to keep his mouth as with a bridle when his heart was hot within him, as well as his own practice at other times, when he quieted himself as a child that was weaned from his mother. The best men are not always in an equally good frame. What we over-loved we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits and to keep a strict guard upon ourselves when that is removed from us which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone and keepeth silence (Lam. iii. 28), or rather, with Job, says, Blessed be the name of the Lord.
Albert Barnes: Notes on the Bible - 1834
18:19: Ahimaaz was a well-known runner Sa2 18:27. Speed was a heroic virtue in those simple times (compare Sa2 2:18). In Hezekiah's reign Ch2 30:6, Ch2 30:10 we find an establishment of running post-men; and the same name ("runners") is given Est 3:13 to the Persian posts, though at that time they rode on mules and camels.
Bear tidings - The original word is used almost exclusively of bearing good tidings, and hence, is rendered in the Septuagint (though not always) εὐαγγίζεσθαι euangelizesthai Sa2 4:10; Sa1 31:9. In Sa2 18:21, it is not "carry the good tidings," but "tell," simply "announce."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: Ahimaaz: Sa2 18:23, Sa2 18:27-29, Sa2 15:36, Sa2 17:17
avenged him: Heb. judged him from the hand, etc. Psa 7:6, Psa 7:8, Psa 7:9, Psa 9:4, Psa 9:16, Psa 10:14, Psa 10:18; Rom 12:19
Carl Friedrich Keil and Franz Delitzsch

David is informed of the victory, and of the death of Absalom. - 2Kings 18:19, 2Kings 18:20. Ahimaaz, the son of Zadok, wanted to carry the news to David, that Jehovah had "procured the king justice out of the hand of his enemies" (שׁפט with מן is a pregnant expression signifying to procure justice and deliver out of); but Joab, knowing how David would receive the tidings of the death of Absalom, replied, "Thou art no man of good tidings to-day; thou shalt take the news on another day, not on this, even because (על־כּן כּי, see at Gen 18:5) the king's son is dead." The Keri על־כּן כּי is to be preferred to the Chethib כּי־על; and כּן has no doubt been dropt out merely because of בּן which follows. The Chethib does not give any suitable sense; for the absence of the article before מת is decisive against the explanation proposed by Maurer, viz., "for (tidings have to be carried) concerning the king's son dead." If מת were to be construed as an adverb with בּן־מלך, it would of necessity have the article.
John Gill
Then said Ahimaaz the son of Zadok,.... To Joab; for it seems he stayed with the army when he with Jonathan brought the message from Hushai to David:
let me now run, and bear the king tidings how that the Lord hath avenged him on his enemies; which he thought would be very acceptable to hear of as soon as possible; and to be a messenger with tidings of a victory, as it was honourable, so likewise profitable then as now; though perhaps Ahimaaz might have no respect to the reward, as indeed none could be expected, since the death of Absalom would be so disagreeable to the king; but was desirous of it, that the king might be acquainted with the event of the battle as soon as might be.
Robert Jamieson, A. R. Fausset and David Brown
Then said Ahimaaz . . . Let me . . . run and bear the king tidings--The reasons why Joab declined to accept Ahimaaz' offer to bear intelligence of the victory to David, and afterwards let him go along with another, are variously stated by commentators--but they are of no importance. Yet the alacrity of the messengers, as well as the eager excitement of the expectants, is graphically described.
18:2018:20: Եւ ասէ ցնա Յովաբ. Ո՛չ ես դու ա՛յր աւետեաց յաւուր յայսմիկ, եւ տացես աւետիս յայլո՛ւմ աւուր. բայց յաւուր յայսմիկ մի՛ տացես աւետիս, քանզի որդի արքայի մեռաւ։
20 Յովաբն ասաց նրան. «Դու այսօր աւետիս տանող մարդ չես, մի ուրիշ օր աւետիս կը տանես: Այսօր պէտք չէ աւետիս տանել, քանզի արքայի որդին մեռաւ»:
20 Յովաբ անոր ըսաւ. «Դուն այսօր աւետիս տանելու մարդ չես. դուն ուրիշ օր մը աւետիս տար, բայց այսօր աւետիս մի՛ տանիր, քանզի թագաւորին որդին մեռաւ»։
Եւ ասէ ցնա Յովաբ. Ոչ ես դու այր աւետեաց յաւուր յայսմիկ, եւ տացես աւետիս յայլում աւուր. բայց յաւուր յայսմիկ մի՛ տացես աւետիս, քանզի որդի արքայի մեռաւ:

18:20: Եւ ասէ ցնա Յովաբ. Ո՛չ ես դու ա՛յր աւետեաց յաւուր յայսմիկ, եւ տացես աւետիս յայլո՛ւմ աւուր. բայց յաւուր յայսմիկ մի՛ տացես աւետիս, քանզի որդի արքայի մեռաւ։
20 Յովաբն ասաց նրան. «Դու այսօր աւետիս տանող մարդ չես, մի ուրիշ օր աւետիս կը տանես: Այսօր պէտք չէ աւետիս տանել, քանզի արքայի որդին մեռաւ»:
20 Յովաբ անոր ըսաւ. «Դուն այսօր աւետիս տանելու մարդ չես. դուն ուրիշ օր մը աւետիս տար, բայց այսօր աւետիս մի՛ տանիր, քանզի թագաւորին որդին մեռաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:20 Но Иоав сказал ему: не будешь ты сегодня добрым вестником; известишь в другой день, а не сегодня, ибо умер сын царя.
18:20 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ιωαβ ιωαβ not ἀνὴρ ανηρ man; husband εὐαγγελίας ευαγγελια you ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he καὶ και and; even εὐαγγελιῇ ευαγγελιζω deliver the good message / gospel; preach ἐν εν in ἡμέρᾳ ημερα day ἄλλῃ αλλος another; else ἐν εν in δὲ δε though; while τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he οὐκ ου not εὐαγγελιῇ ευαγγελιζω deliver the good message / gospel; preach οὗ ος who; what εἵνεκεν ενεκα for the sake of; on account of ὁ ο the υἱὸς υιος son τοῦ ο the βασιλέως βασιλευς monarch; king ἀπέθανεν αποθνησκω die
18:20 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say לֹ֣ו lˈô לְ to יֹואָ֗ב yôʔˈāv יֹואָב Joab לֹא֩ lˌō לֹא not אִ֨ישׁ ʔˌîš אִישׁ man בְּשֹׂרָ֤ה bᵊśōrˈā בְּשֹׂרָה report אַתָּה֙ ʔattˌā אַתָּה you הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וּ û וְ and בִשַּׂרְתָּ֖ viśśartˌā בשׂר announce בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אַחֵ֑ר ʔaḥˈēr אַחֵר other וְ wᵊ וְ and הַ ha הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the זֶּה֙ zzˌeh זֶה this לֹ֣א lˈō לֹא not תְבַשֵּׂ֔ר ṯᵊvaśśˈēr בשׂר announce כִּֽי־ kˈî- כִּי that עַלעל *ʕal- עַל upon כֵּ֥ן† *kˌēn כֵּן thus בֶּן־ ben- בֵּן son הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king מֵֽת׃ mˈēṯ מות die
18:20. ad quem Ioab dixit non eris nuntius in hac die sed nuntiabis in alia hodie nolo te nuntiare filius enim regis est mortuusAnd Joab said to him: Thou shalt not be the messenger this day, but shalt bear tidings another day: this day I will not have thee bear tidings, because the king's son is dead.
20. And Joab said unto him, Thou shalt not be the bearer of tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king’s son is dead.
And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king' s son is dead:

18:20 Но Иоав сказал ему: не будешь ты сегодня добрым вестником; известишь в другой день, а не сегодня, ибо умер сын царя.
18:20
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ιωαβ ιωαβ not
ἀνὴρ ανηρ man; husband
εὐαγγελίας ευαγγελια you
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
καὶ και and; even
εὐαγγελιῇ ευαγγελιζω deliver the good message / gospel; preach
ἐν εν in
ἡμέρᾳ ημερα day
ἄλλῃ αλλος another; else
ἐν εν in
δὲ δε though; while
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
οὐκ ου not
εὐαγγελιῇ ευαγγελιζω deliver the good message / gospel; preach
οὗ ος who; what
εἵνεκεν ενεκα for the sake of; on account of
ὁ ο the
υἱὸς υιος son
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἀπέθανεν αποθνησκω die
18:20
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
לֹ֣ו lˈô לְ to
יֹואָ֗ב yôʔˈāv יֹואָב Joab
לֹא֩ lˌō לֹא not
אִ֨ישׁ ʔˌîš אִישׁ man
בְּשֹׂרָ֤ה bᵊśōrˈā בְּשֹׂרָה report
אַתָּה֙ ʔattˌā אַתָּה you
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וּ û וְ and
בִשַּׂרְתָּ֖ viśśartˌā בשׂר announce
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אַחֵ֑ר ʔaḥˈēr אַחֵר other
וְ wᵊ וְ and
הַ ha הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
לֹ֣א lˈō לֹא not
תְבַשֵּׂ֔ר ṯᵊvaśśˈēr בשׂר announce
כִּֽי־ kˈî- כִּי that
עַלעל
*ʕal- עַל upon
כֵּ֥ן†
*kˌēn כֵּן thus
בֶּן־ ben- בֵּן son
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
מֵֽת׃ mˈēṯ מות die
18:20. ad quem Ioab dixit non eris nuntius in hac die sed nuntiabis in alia hodie nolo te nuntiare filius enim regis est mortuus
And Joab said to him: Thou shalt not be the messenger this day, but shalt bear tidings another day: this day I will not have thee bear tidings, because the king's son is dead.
20. And Joab said unto him, Thou shalt not be the bearer of tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king’s son is dead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: bear tidings: Heb. be a man of tidings, Sa2 17:16-21
because: Sa2 18:5, Sa2 18:27, Sa2 18:29, Sa2 18:33
Geneva 1599
And Joab said unto him, Thou (g) shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead.
(g) For Joab bore a good affection to Ahimaaz and doubted how David would take the report of Absalom's death.
John Gill
And Joab said unto him, thou shall not bear tidings this day,.... Because Joab knew the tidings of Absalom's death would not be acceptable to the king; and Ahimaaz being a good man, and the son of a priest, for whom Joab had a respect, he would not send the tidings by him, which he was sensible would not recommend him to the king:
but thou shalt bear tidings another day; when any salvation is wrought, or victory obtained, the tidings of which will be welcome:
but this day thou shall bear no tidings, because the king's son is dead; and thou must carry the news concerning his death, which it is not proper thou shouldest, being a priest, nor will it be to thine advantage.
18:2118:21: Եւ ասէ ցՔուսի. Ե՛րթ պատմեա՛ արքայի զոր ինչ տեսեր։ Եւ երկի՛ր եպագ Քուսի Յովաբայ եւ ել։
21 Նա ասաց Քուսիին. «Գնա յայտնի՛ր արքային, ինչ որ տեսար»: Քուսին խոնարհ գլուխ տուեց Յովաբին ու դուրս եկաւ:
21 Յովաբ Քուսիին ըսաւ. «Գնա՛, տեսածդ թագաւորին պատմէ»։ Քուսի Յովաբին խոնարհութիւն ըրաւ եւ վազելով գնաց։
Եւ [256]ասէ ցՔուսի. Երթ պատմեա արքայի զոր ինչ տեսեր: Եւ երկիր եպագ Քուսի Յովաբայ եւ [257]ել:

18:21: Եւ ասէ ցՔուսի. Ե՛րթ պատմեա՛ արքայի զոր ինչ տեսեր։ Եւ երկի՛ր եպագ Քուսի Յովաբայ եւ ել։
21 Նա ասաց Քուսիին. «Գնա յայտնի՛ր արքային, ինչ որ տեսար»: Քուսին խոնարհ գլուխ տուեց Յովաբին ու դուրս եկաւ:
21 Յովաբ Քուսիին ըսաւ. «Գնա՛, տեսածդ թագաւորին պատմէ»։ Քուսի Յովաբին խոնարհութիւն ըրաւ եւ վազելով գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:21 И сказал Иоав Хусию: пойди, донеси царю, что видел ты. И поклонился Хусий Иоаву и побежал.
18:21 καὶ και and; even εἶπεν επω say; speak Ιωαβ ιωαβ the Χουσι χουσι announce τῷ ο the βασιλεῖ βασιλευς monarch; king ὅσα οσος as much as; as many as εἶδες οραω view; see καὶ και and; even προσεκύνησεν προσκυνεω worship Χουσι χουσι the Ιωαβ ιωαβ and; even ἐξῆλθεν εξερχομαι come out; go out
18:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יֹואָב֙ yôʔˌāv יֹואָב Joab לַ la לְ to † הַ the כּוּשִׁ֔י kkûšˈî כֻּשִׁי Ethiopian לֵ֛ךְ lˈēḵ הלך walk הַגֵּ֥ד haggˌēḏ נגד report לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָאִ֑יתָה rāʔˈîṯā ראה see וַ wa וְ and יִּשְׁתַּ֧חוּ yyištˈaḥû חוה bow down כוּשִׁ֛י ḵûšˈî כֻּשִׁי Ethiopian לְ lᵊ לְ to יֹואָ֖ב yôʔˌāv יֹואָב Joab וַ wa וְ and יָּרֹֽץ׃ yyārˈōṣ רוץ run
18:21. et ait Ioab Chusi vade et nuntia regi quae vidisti adoravit Chusi Ioab et cucurritAnd Joab said to Chusai: Go, and tell the king what thou hast seen. Chusai bowed down to Joab, and ran.
21. Then said Joab to the Cushite, Go tell the king what thou hast seen. And the Cushite bowed himself unto Joab, and ran.
Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran:

18:21 И сказал Иоав Хусию: пойди, донеси царю, что видел ты. И поклонился Хусий Иоаву и побежал.
18:21
καὶ και and; even
εἶπεν επω say; speak
Ιωαβ ιωαβ the
Χουσι χουσι announce
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ὅσα οσος as much as; as many as
εἶδες οραω view; see
καὶ και and; even
προσεκύνησεν προσκυνεω worship
Χουσι χουσι the
Ιωαβ ιωαβ and; even
ἐξῆλθεν εξερχομαι come out; go out
18:21
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יֹואָב֙ yôʔˌāv יֹואָב Joab
לַ la לְ to
† הַ the
כּוּשִׁ֔י kkûšˈî כֻּשִׁי Ethiopian
לֵ֛ךְ lˈēḵ הלך walk
הַגֵּ֥ד haggˌēḏ נגד report
לַ la לְ to
† הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָאִ֑יתָה rāʔˈîṯā ראה see
וַ wa וְ and
יִּשְׁתַּ֧חוּ yyištˈaḥû חוה bow down
כוּשִׁ֛י ḵûšˈî כֻּשִׁי Ethiopian
לְ lᵊ לְ to
יֹואָ֖ב yôʔˌāv יֹואָב Joab
וַ wa וְ and
יָּרֹֽץ׃ yyārˈōṣ רוץ run
18:21. et ait Ioab Chusi vade et nuntia regi quae vidisti adoravit Chusi Ioab et cucurrit
And Joab said to Chusai: Go, and tell the king what thou hast seen. Chusai bowed down to Joab, and ran.
21. Then said Joab to the Cushite, Go tell the king what thou hast seen. And the Cushite bowed himself unto Joab, and ran.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Имеется в виду не советник царя Xусий (XV:32-37; XVII:5-16), а некто иной. По мнению Властова ("Священная летопись", т. IV), вместо "Xусий" следует в данном случае читать "Xушит" или "Кушит", т. е. поселенец, раб или наемник еврейский "из ефиоплян".
Adam Clarke: Commentary on the Bible - 1831
18:21: Tell the king what thou hast seen - At this time the death of Absalom was not publicly known; but Joab had given Cushi private information of it. This Ahimaaz had not, for he could not tell the king whether Absalom were dead. To this Joab seems to refer, Sa2 18:22 : "Thou hast no tidings ready.
2 Kings (2 Samuel) 18:24
Albert Barnes: Notes on the Bible - 1834
18:21: Cushi - "The Cushite," a foreign slave, perhaps of Joab's, whom he did not scruple to expose to David's anger. If, however, it is a name, it must be rendered "Haccushi." In the title to Ps. 7, "Cush, the Benjamite," cannot mean this Cushi, since the contents of the Psalm are not suitable to this occasion.
Carl Friedrich Keil and Franz Delitzsch

Joab therefore entrusted the Cushite with the duty of conveying to David the announcement of what had occurred. It cannot be decided with certainty whether הכּוּשׁי or Cushi is the proper name of an Israelite, or whether it signifies the "Cushite," i.e., a descendant of Cush. The form of the name rather favours the latter view, in which case it would suggest the idea of a Moorish slave in the service of Joab.
John Gill
Then said Joab to Cushi,.... The Ethiopian, or blackamoor; who either was an Ethiopian by birth and proselyted, or he was an Israelite of a black complexion, and therefore so called; and was judged a proper person by the general to carry such dismal news to the king, as he knew it would be. Some Jewish writers (a) take him to be the same with Cush the Benjaminite, in the title of the seventh psalm, Ps 7:1; and that he is the same that told Joab he saw Absalom hanging in an oak, and declared that, if a thousand shekels of silver were offered him, he would not have put forth his hand against him, 2Kings 18:10; though some think this was one of the ten young men that waited on Joab, and by his orders slew Absalom; but it would have been dangerous for one of these to have carried the tidings, had he been known by David to have done it:
go tell the king what thou hast seen: by which it should seem that he was present when Absalom was killed:
and Cushi bowed himself unto Joab; in reverence to him as his general, and in thankfulness for sending him on this errand:
and ran; as fast as he could.
(a) Pirke Eliezer, c. 53.
18:2218:22: Եւ յաւե՛լ եւս Աքիմաաս որդի Սադովկայ՝ եւ ասէ ցՅովաբ. Եւ զի՞նչ լինիցի եթէ ընթանայցեմ եւ ես զկնի Քուսեայ։ Եւ ասէ Յովաբ. Եւ ընդէ՞ր իցէ քեզ այն՝ եթէ ընթանայցես որդեակ իմ. ա՛յսր եկ, ո՛չ ինչ են քեզ աւետիքն յօգուտ երթալոյ։
22 Սադոկի որդի Աքիմաասը դարձեալ ասաց Յովաբին. «Ի՞նչ կը լինի, եթէ ես էլ վազեմ Քուսիի յետեւից»: Յովաբն ասաց. «Դու ինչո՞ւ պէտք է վազես, որդեա՛կ իմ, այստե՛ղ արի: Դա այնպիսի աւետիս չէ, որ օգուտ բերի»:
22 Սադովկի որդին Աքիմաաս նորէն Յովաբին ըսաւ. «Ինչ որ ալ ըլլայ, հրաման տուր որ ես ալ Քուսիին ետեւէն վազեմ»։ Յովաբ ըսաւ. «Ինչո՞ւ վազես, որդի՛ս, որովհետեւ աւետիս մը չունիս տանելու»։
Եւ յաւել եւս Աքիմաաս որդի Սադովկայ եւ ասէ ցՅովաբ. Եւ զի՞նչ լինիցի եթէ ընթանայցեմ եւ ես զկնի Քուսեայ: Եւ ասէ Յովաբ. Եւ ընդէ՞ր իցէ քեզ այն եթէ ընթանայցես, որդեակ իմ. [258]այսր եկ,`` ոչ ինչ են քեզ աւետիքն յօգուտ երթալոյ:

18:22: Եւ յաւե՛լ եւս Աքիմաաս որդի Սադովկայ՝ եւ ասէ ցՅովաբ. Եւ զի՞նչ լինիցի եթէ ընթանայցեմ եւ ես զկնի Քուսեայ։ Եւ ասէ Յովաբ. Եւ ընդէ՞ր իցէ քեզ այն՝ եթէ ընթանայցես որդեակ իմ. ա՛յսր եկ, ո՛չ ինչ են քեզ աւետիքն յօգուտ երթալոյ։
22 Սադոկի որդի Աքիմաասը դարձեալ ասաց Յովաբին. «Ի՞նչ կը լինի, եթէ ես էլ վազեմ Քուսիի յետեւից»: Յովաբն ասաց. «Դու ինչո՞ւ պէտք է վազես, որդեա՛կ իմ, այստե՛ղ արի: Դա այնպիսի աւետիս չէ, որ օգուտ բերի»:
22 Սադովկի որդին Աքիմաաս նորէն Յովաբին ըսաւ. «Ինչ որ ալ ըլլայ, հրաման տուր որ ես ալ Քուսիին ետեւէն վազեմ»։ Յովաբ ըսաւ. «Ինչո՞ւ վազես, որդի՛ս, որովհետեւ աւետիս մը չունիս տանելու»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2218:22 Но Ахимаас, сын Садоков, настаивал и говорил Иоаву: что бы ни было, но и я побегу за Хусием. Иоав же отвечал: зачем бежать тебе, сын мой? не принесешь ты доброй вести.
18:22 καὶ και and; even προσέθετο προστιθημι add; continue ἔτι ετι yet; still Αχιμαας αχιμαας son Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Ιωαβ ιωαβ and; even ἔστω ειμι be ὅτι οτι since; that δράμω τρεχω run καί και and; even γε γε in fact ἐγὼ εγω I ὀπίσω οπισω in back; after τοῦ ο the Χουσι χουσι and; even εἶπεν επω say; speak Ιωαβ ιωαβ so; that τί τις.1 who?; what? τοῦτο ουτος this; he τρέχεις τρεχω run υἱέ υιος son μου μου of me; mine δεῦρο δευρο come on; this point οὐκ ου not ἔστιν ειμι be σοι σοι you εὐαγγελία ευαγγελια into; for ὠφέλειαν ωφελεια use πορευομένῳ πορευομαι travel; go
18:22 וַ wa וְ and יֹּ֨סֶף yyˌōsef יסף add עֹ֜וד ʕˈôḏ עֹוד duration אֲחִימַ֤עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz בֶּן־ ben- בֵּן son צָדֹוק֙ ṣāḏôq צָדֹוק Zadok וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to יֹואָ֔ב yôʔˈāv יֹואָב Joab וִ֣ wˈi וְ and יהִי yhˌî היה be מָ֔ה mˈā מָה what אָרֻֽצָה־ ʔārˈuṣā- רוץ run נָּ֥א nnˌā נָא yeah גַם־ ḡam- גַּם even אָ֖נִי ʔˌānî אֲנִי i אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַ ha הַ the כּוּשִׁ֑י kkûšˈî כֻּשִׁי Ethiopian וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יֹואָ֗ב yôʔˈāv יֹואָב Joab לָֽמָּה־ lˈāmmā- לָמָה why זֶּ֞ה zzˈeh זֶה this אַתָּ֥ה ʔattˌā אַתָּה you רָץ֙ rˌāṣ רוץ run בְּנִ֔י bᵊnˈî בֵּן son וּ û וְ and לְכָ֖ה lᵊḵˌā לְ to אֵין־ ʔên- אַיִן [NEG] בְּשֹׂורָ֥ה bᵊśôrˌā בְּשֹׂרָה report מֹצֵֽאת׃ mōṣˈēṯ יצא go out
18:22. rursum autem Achimaas filius Sadoc dixit ad Ioab quid inpedit si etiam ego curram post Chusi dixitque Ioab quid vis currere fili mi non eris boni nuntii baiulusThen Achimaas the son of Sadoc said to Joab again: Why might not I also run after Chusai? And Joab said to him: Why wilt thou run, my son? thou wilt not be the bearer of good tidings.
22. Then said Ahimaaz the son of Zadok yet again to Joab, But come what may, let me, I pray thee, also run after the Cushite. And Joab said, Wherefore wilt thou run, my son, seeing that thou wilt have no reward for the tidings?
Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready:

18:22 Но Ахимаас, сын Садоков, настаивал и говорил Иоаву: что бы ни было, но и я побегу за Хусием. Иоав же отвечал: зачем бежать тебе, сын мой? не принесешь ты доброй вести.
18:22
καὶ και and; even
προσέθετο προστιθημι add; continue
ἔτι ετι yet; still
Αχιμαας αχιμαας son
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Ιωαβ ιωαβ and; even
ἔστω ειμι be
ὅτι οτι since; that
δράμω τρεχω run
καί και and; even
γε γε in fact
ἐγὼ εγω I
ὀπίσω οπισω in back; after
τοῦ ο the
Χουσι χουσι and; even
εἶπεν επω say; speak
Ιωαβ ιωαβ so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
τρέχεις τρεχω run
υἱέ υιος son
μου μου of me; mine
δεῦρο δευρο come on; this point
οὐκ ου not
ἔστιν ειμι be
σοι σοι you
εὐαγγελία ευαγγελια into; for
ὠφέλειαν ωφελεια use
πορευομένῳ πορευομαι travel; go
18:22
וַ wa וְ and
יֹּ֨סֶף yyˌōsef יסף add
עֹ֜וד ʕˈôḏ עֹוד duration
אֲחִימַ֤עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
בֶּן־ ben- בֵּן son
צָדֹוק֙ ṣāḏôq צָדֹוק Zadok
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
יֹואָ֔ב yôʔˈāv יֹואָב Joab
וִ֣ wˈi וְ and
יהִי yhˌî היה be
מָ֔ה mˈā מָה what
אָרֻֽצָה־ ʔārˈuṣā- רוץ run
נָּ֥א nnˌā נָא yeah
גַם־ ḡam- גַּם even
אָ֖נִי ʔˌānî אֲנִי i
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
כּוּשִׁ֑י kkûšˈî כֻּשִׁי Ethiopian
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יֹואָ֗ב yôʔˈāv יֹואָב Joab
לָֽמָּה־ lˈāmmā- לָמָה why
זֶּ֞ה zzˈeh זֶה this
אַתָּ֥ה ʔattˌā אַתָּה you
רָץ֙ rˌāṣ רוץ run
בְּנִ֔י bᵊnˈî בֵּן son
וּ û וְ and
לְכָ֖ה lᵊḵˌā לְ to
אֵין־ ʔên- אַיִן [NEG]
בְּשֹׂורָ֥ה bᵊśôrˌā בְּשֹׂרָה report
מֹצֵֽאת׃ mōṣˈēṯ יצא go out
18:22. rursum autem Achimaas filius Sadoc dixit ad Ioab quid inpedit si etiam ego curram post Chusi dixitque Ioab quid vis currere fili mi non eris boni nuntii baiulus
Then Achimaas the son of Sadoc said to Joab again: Why might not I also run after Chusai? And Joab said to him: Why wilt thou run, my son? thou wilt not be the bearer of good tidings.
22. Then said Ahimaaz the son of Zadok yet again to Joab, But come what may, let me, I pray thee, also run after the Cushite. And Joab said, Wherefore wilt thou run, my son, seeing that thou wilt have no reward for the tidings?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: howsoever: Heb. be what may
ready: or, convenient, Rom 1:28; Eph 5:4
Carl Friedrich Keil and Franz Delitzsch

As Ahimaaz still expressed a wish to hasten to the king, even after Cushi had been sent, and could not be induced to relinquish his purpose by the repeated expostulations of Joab, the latter at length permitted him to run. And he ran so fast, that he got before Cushi. מה ויהי: let whatever will happen. וּלכה is the pronoun "to thee," as in Gen 27:37, and not the imperative of הלך, "thou mayest go." The meaning is, "and there is no striking message for thee," no message that strikes the mark, or affects anything. We must supply "he said" in thought before 2Kings 18:23. There was the less necessity to write it here (as in 1Kings 1:20), since it is perfectly obvious from the repetition of מה ויהי that it is Ahimaaz who is speaking. Ahimaaz then ran by the way of the plain, i.e., the way which lies through or across the plain of the Jordan. Now he could not possibly have taken this road, if the battle had been fought in a wood on the eastern side of the Jordan, and he had wanted to hurry from the scene of battle to Mahanaim; for in that case he would have taken a circuitous route two or three times the distance of the straight road, so that it would have been utterly impossible for him to get there before the Cushite, however quickly he might run. This notice therefore furnishes a decisive proof that the battle was fought upon the mountains of Ephraim, in the land to the west of the Jordan, since the straight road thence to Mahanaim would lie through the valley of the Jordan.
John Gill
Then said Ahimaaz the son of Zadok yet again to Joab,.... He could not be easy, even though a messenger was dispatched, but pressed Joab still:
but howsoever, let me, I pray thee, also run after Cushi; only permit me to go after him, though not as a messenger:
and Joab said, wherefore wilt thou run, my son? having a great affection for him, and concerned that he should take trouble on him to no purpose:
seeing thou hast no tidings ready; no news to carry, but what Cushi is gone with, and so can have no audience of the king, nor any reward from him.
18:2318:23: Եւ ասէ Աքիմաաս. Զի՞ է՝ թէ ընթանայցեմ։ Եւ ասէ ցնա Յովաբ. Ընթա՛։ Եւ ընթացա՛ւ Աքիմաաս ընդ ճանապարհն Կեքարայ՝ եւ անց զՔուսեաւ[3340]։ [3340] Բազումք. Եւ ասէ. Զի՞ է եթէ ընթա՛՛։
23 Աքիմաասն ասաց. «Ի՞նչ կը լինի, եթէ վազեմ:» Յովաբն ասաց նրան. «Վազի՛ր»: Աքիմաասը վազեց Կեքարի ճանապարհով եւ Քուսիից առաջ անցաւ:
23 Անիկա ըսաւ. «Ինչ որ ալ ըլլայ, վազեմ»։ Ան ալ ըսաւ. «Վազէ՛»։ Աքիմաաս դաշտին ճամբովը վազեց Քուսիէն անցաւ։
Եւ ասէ Աքիմաաս. Զի՞ է եթէ ընթանայցեմ: Եւ ասէ ցնա Յովաբ. Ընթա: Եւ ընթացաւ Աքիմաաս ընդ ճանապարհն [259]Կեքարայ եւ անց զՔուսեաւ:

18:23: Եւ ասէ Աքիմաաս. Զի՞ է՝ թէ ընթանայցեմ։ Եւ ասէ ցնա Յովաբ. Ընթա՛։ Եւ ընթացա՛ւ Աքիմաաս ընդ ճանապարհն Կեքարայ՝ եւ անց զՔուսեաւ[3340]։
[3340] Բազումք. Եւ ասէ. Զի՞ է եթէ ընթա՛՛։
23 Աքիմաասն ասաց. «Ի՞նչ կը լինի, եթէ վազեմ:» Յովաբն ասաց նրան. «Վազի՛ր»: Աքիմաասը վազեց Կեքարի ճանապարհով եւ Քուսիից առաջ անցաւ:
23 Անիկա ըսաւ. «Ինչ որ ալ ըլլայ, վազեմ»։ Ան ալ ըսաւ. «Վազէ՛»։ Աքիմաաս դաշտին ճամբովը վազեց Քուսիէն անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2318:23 [И сказал Ахимаас:] пусть так, но я побегу. И сказал ему [Иоав]: беги. И побежал Ахимаас по прямой дороге и опередил Хусия.
18:23 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? γὰρ γαρ for ἐὰν εαν and if; unless δραμοῦμαι τρεχω run καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ιωαβ ιωαβ run καὶ και and; even ἔδραμεν τρεχω run Αχιμαας αχιμαας way; journey τὴν ο the τοῦ ο the Κεχαρ κεχαρ and; even ὑπερέβη υπερβαινω overstep τὸν ο the Χουσι χουσι Chousi; Khusi
18:23 וִ wi וְ and יהִי־ yhî- היה be מָ֣ה mˈā מָה what אָר֔וּץ ʔārˈûṣ רוץ run וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to ר֑וּץ rˈûṣ רוץ run וַ wa וְ and יָּ֤רָץ yyˈāroṣ רוץ run אֲחִימַ֨עַץ֙ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the כִּכָּ֔ר kkikkˈār כִּכָּר disk וַֽ wˈa וְ and יַּעֲבֹ֖ר yyaʕᵃvˌōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כּוּשִֽׁי׃ kkûšˈî כֻּשִׁי Ethiopian
18:23. qui respondit quid enim si cucurrero et ait ei curre currens ergo Achimaas per viam conpendii transivit ChusiHe answered: But what if I run? And he said to him: Run. Then Achimaas running by a nearer way passed Chusai.
23. But come what may, , I will run. And he said unto him, Run. Then Ahimaaz ran by the way of the Plain, and overran the Cushite.
But howsoever, [said he], let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi:

18:23 [И сказал Ахимаас:] пусть так, но я побегу. И сказал ему [Иоав]: беги. И побежал Ахимаас по прямой дороге и опередил Хусия.
18:23
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
γὰρ γαρ for
ἐὰν εαν and if; unless
δραμοῦμαι τρεχω run
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ιωαβ ιωαβ run
καὶ και and; even
ἔδραμεν τρεχω run
Αχιμαας αχιμαας way; journey
τὴν ο the
τοῦ ο the
Κεχαρ κεχαρ and; even
ὑπερέβη υπερβαινω overstep
τὸν ο the
Χουσι χουσι Chousi; Khusi
18:23
וִ wi וְ and
יהִי־ yhî- היה be
מָ֣ה mˈā מָה what
אָר֔וּץ ʔārˈûṣ רוץ run
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֖ו lˌô לְ to
ר֑וּץ rˈûṣ רוץ run
וַ wa וְ and
יָּ֤רָץ yyˈāroṣ רוץ run
אֲחִימַ֨עַץ֙ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
הַ ha הַ the
כִּכָּ֔ר kkikkˈār כִּכָּר disk
וַֽ wˈa וְ and
יַּעֲבֹ֖ר yyaʕᵃvˌōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כּוּשִֽׁי׃ kkûšˈî כֻּשִׁי Ethiopian
18:23. qui respondit quid enim si cucurrero et ait ei curre currens ergo Achimaas per viam conpendii transivit Chusi
He answered: But what if I run? And he said to him: Run. Then Achimaas running by a nearer way passed Chusai.
23. But come what may, , I will run. And he said unto him, Run. Then Ahimaaz ran by the way of the Plain, and overran the Cushite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:23: The plain - The floor of the valley through which the Jordan runs. The Cushite did not run by that road, but took the road over the hills, which may well have been the shorter but also the more difficult road. The two roads would probably meet a short distance from Mahanaim. These words, which have been thought to prove that the battle took place on the west of Jordan, are a clear proof that it took place on the east, because if the runners had had to cross the Jordan, they must both have come by the same road, which it is clear they did not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: overran Cushi: Joh 20:4
John Gill
But howsoever (said he) let me run,.... Be it as it may, I beg I may have leave; and being so very importunate, it was granted:
and he said unto him, run; since he would take no denial:
then Ahimaaz ran by the way of the plain, and overran Cushi; who ran by the way of the mountains; which though the shorter way, that through the plain was easiest, and soonest run, though the longest.
Robert Jamieson, A. R. Fausset and David Brown
by the way of the plain--or ciccar, "circle." This word is only used elsewhere in connection with the valley of the Jordan. It is possible that there may have been a place or region so called on the tablelands of Gilead, as the Septuagint seems to indicate. Or Mahanaim may have been so situated, with the regard to the battlefield, as to be more easily accessible by a descent to the plain of the Jordan, than over the hills themselves. Or the word may signify (as EWALD explains) a manner of quick running [STANLEY].
18:2418:24: Եւ Դաւիթ նստէր ՚ի մէջ երկոցունց դրանցն. եւ գնա՛ց դէտն ՚ի տանիս դրանն ՚ի պարիսպն. ամբա՛րձ զաչս իւր եւ ետես, եւ ահա ա՛յր ընթանայր միա՛յն հանդէպ իւր.
24 Դաւիթը նստել էր երկու դարպասների միջեւ: Պահակակէտի դիտորդը դարպասի տանիքի վրայով գնաց դէպի պարիսպը եւ իր հայեացքը բարձրացնելով՝ տեսաւ, որ մի մարդ մենակ վազում է իր կողմը:
24 Դաւիթ երկու դռներուն մէջ կը նստէր ու դէտը դրանը տանիքին վրայ դէպի պարիսպը գնաց եւ աչքերը վերցնելով տեսաւ, որ ահա մարդ մը մինակ կը վազէր։
Եւ Դաւիթ նստէր ի մէջ երկոցունց դրանցն. եւ գնաց դէտն ի տանիս դրանն ի պարիսպն, ամբարձ զաչս իւր եւ ետես, եւ ահա այր ընթանայր միայն [260]հանդէպ իւր:

18:24: Եւ Դաւիթ նստէր ՚ի մէջ երկոցունց դրանցն. եւ գնա՛ց դէտն ՚ի տանիս դրանն ՚ի պարիսպն. ամբա՛րձ զաչս իւր եւ ետես, եւ ահա ա՛յր ընթանայր միա՛յն հանդէպ իւր.
24 Դաւիթը նստել էր երկու դարպասների միջեւ: Պահակակէտի դիտորդը դարպասի տանիքի վրայով գնաց դէպի պարիսպը եւ իր հայեացքը բարձրացնելով՝ տեսաւ, որ մի մարդ մենակ վազում է իր կողմը:
24 Դաւիթ երկու դռներուն մէջ կը նստէր ու դէտը դրանը տանիքին վրայ դէպի պարիսպը գնաց եւ աչքերը վերցնելով տեսաւ, որ ահա մարդ մը մինակ կը վազէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2418:24 Давид тогда сидел между двумя воротами. И сторож взошел на кровлю ворот к стене и, подняв глаза, увидел: вот, бежит один человек.
18:24 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἐκάθητο καθημαι sit; settle ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the δύο δυο two πυλῶν πυλη gate καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the σκοπὸς σκοπος focus; aim εἰς εις into; for τὸ ο the δῶμα δωμα housetop τῆς ο the πύλης πυλη gate πρὸς προς to; toward τὸ ο the τεῖχος τειχος wall καὶ και and; even ἐπῆρεν επαιρω lift up; rear up τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him καὶ και and; even εἶδεν οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband τρέχων τρεχω run μόνος μονος only; alone ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
18:24 וְ wᵊ וְ and דָוִ֥ד ḏāwˌiḏ דָּוִד David יֹושֵׁ֖ב yôšˌēv ישׁב sit בֵּין־ bên- בַּיִן interval שְׁנֵ֣י šᵊnˈê שְׁנַיִם two הַ ha הַ the שְּׁעָרִ֑ים ššᵊʕārˈîm שַׁעַר gate וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk הַ ha הַ the צֹּפֶ֜ה ṣṣōfˈeh צפה look out אֶל־ ʔel- אֶל to גַּ֤ג gˈaḡ גָּג roof הַ ha הַ the שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate אֶל־ ʔel- אֶל to הַ֣ hˈa הַ the חֹומָ֔ה ḥômˈā חֹומָה wall וַ wa וְ and יִּשָּׂ֤א yyiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵינָיו֙ ʕênāʸw עַיִן eye וַ wa וְ and יַּ֔רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold אִ֖ישׁ ʔˌîš אִישׁ man רָ֥ץ rˌāṣ רוץ run לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
18:24. David autem sedebat inter duas portas speculator vero qui erat in fastigio portae super murum elevans oculos vidit hominem currentem solumAnd David sat between the two gates: and the watchman that was on the top of the gate upon the wall, lifting up his eyes, saw a man running alone.
24. Now David sat between the two gates: and the watchman went up to the roof of the gate unto the wall, and lifted up his eyes, and looked, and, behold, a man running alone.
And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone:

18:24 Давид тогда сидел между двумя воротами. И сторож взошел на кровлю ворот к стене и, подняв глаза, увидел: вот, бежит один человек.
18:24
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἐκάθητο καθημαι sit; settle
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
δύο δυο two
πυλῶν πυλη gate
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ὁ ο the
σκοπὸς σκοπος focus; aim
εἰς εις into; for
τὸ ο the
δῶμα δωμα housetop
τῆς ο the
πύλης πυλη gate
πρὸς προς to; toward
τὸ ο the
τεῖχος τειχος wall
καὶ και and; even
ἐπῆρεν επαιρω lift up; rear up
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
καὶ και and; even
εἶδεν οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀνὴρ ανηρ man; husband
τρέχων τρεχω run
μόνος μονος only; alone
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
18:24
וְ wᵊ וְ and
דָוִ֥ד ḏāwˌiḏ דָּוִד David
יֹושֵׁ֖ב yôšˌēv ישׁב sit
בֵּין־ bên- בַּיִן interval
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
הַ ha הַ the
שְּׁעָרִ֑ים ššᵊʕārˈîm שַׁעַר gate
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
הַ ha הַ the
צֹּפֶ֜ה ṣṣōfˈeh צפה look out
אֶל־ ʔel- אֶל to
גַּ֤ג gˈaḡ גָּג roof
הַ ha הַ the
שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate
אֶל־ ʔel- אֶל to
הַ֣ hˈa הַ the
חֹומָ֔ה ḥômˈā חֹומָה wall
וַ wa וְ and
יִּשָּׂ֤א yyiśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָיו֙ ʕênāʸw עַיִן eye
וַ wa וְ and
יַּ֔רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
אִ֖ישׁ ʔˌîš אִישׁ man
רָ֥ץ rˌāṣ רוץ run
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
18:24. David autem sedebat inter duas portas speculator vero qui erat in fastigio portae super murum elevans oculos vidit hominem currentem solum
And David sat between the two gates: and the watchman that was on the top of the gate upon the wall, lifting up his eyes, saw a man running alone.
24. Now David sat between the two gates: and the watchman went up to the roof of the gate unto the wall, and lifted up his eyes, and looked, and, behold, a man running alone.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Между двумя воротами городской стены - внешними и внутренними.
Adam Clarke: Commentary on the Bible - 1831
18:24: David sat between the two gates - He was probably in the seat of justice. Before the gate of the city it is supposed there was an enclosure, which had its gate also; David sat in the space between these two doors. Over the larger gate there appears to have been a turret, on which a sentinel or watchman stood continually, and gave information of what he saw in the country.
2 Kings (2 Samuel) 18:25
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: between: Sa2 18:4; Sa1 4:13
the watchman: Kg2 9:17-20; Isa 21:6-9, Isa 21:11, Isa 21:12; Eze 33:2-7
Carl Friedrich Keil and Franz Delitzsch

David was sitting between the two gates of Mahanaim waiting for tidings of the result of the battle. The two gates are the outer and inner gate of the fortified city wall, between which there was a small court, where David was sitting. The watchman then went up to the roof of the gate by the wall, probably the outer gate in the city wall, and as he looked he saw a man running alone.
Geneva 1599
And David sat between the two (h) gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone.
(h) He sat in the gate of the city of Mahanaim.
John Gill
And David sat between the two gates,.... Of the city of Mahanaim; which being a fortified place had two walls, one within another, and in each wall a gate; and between these David sat, waiting for news of the battle:
and the watchman went up to the roof over the gate unto the wall; the gate to the outward wall, over which was a tower, and on that a flat roof; to which the watchman went to observe if he could see an express coming; no doubt by David's orders:
and lifted up his eyes and looked; that is, very diligently and wistfully:
and, behold, a man running alone: which made him the more observable, and was the more likely to be a messenger.
John Wesley
Gates - For the gates of the cities then were, as now they are, large and thick; and for the greater security, had two gates, one more outward, the other inward. Here he sat, that he might hear tidings when any came into the city.
Robert Jamieson, A. R. Fausset and David Brown
David sat between the two gates--that is, in the tower-house on the wall that overhung the gate of Mahanaim. Near it was a watchtower, on which a sentinel was posted, as in times of war, to notify every occurrence. The delicacy of Ahimaaz' communication was made up by the unmistakable plainness of Cushi's. The death of Absalom was a heavy trial, and it is impossible not to sympathize with the outburst of feeling by which David showed that all thoughts of the victory he had won as a king were completely sunk in the painful loss he had sustained as a father. The extraordinary ardor and strength of his affection for this worthless son break out in the redundancy and vehemence of his mournful ejaculations.
18:2518:25: եւ աղաղակեա՛ց դէտն եւ ա՛զդ արար արքայի։ Եւ ասէ արքայ. Եթէ միա՛յն է՝ աւետի՛ք են ՚ի բերան նորա։ Եւ գալով գայր՝ եւ մերձենայր։
25 Նա աղաղակելով՝ այդ մասին յայտնեց արքային: Արքան ասաց. «Եթէ մենակ է, աւետիս է բերում»: Նա գալիս, մօտենում էր:
25 Այն ատեն դէտը բարձր ձայնով թագաւորին իմացուց ու թագաւորը ըսաւ. «Եթէ մինակ է, անոր բերանը աւետիս կայ»։ Անիկա կու գար ու կը մօտենար։
Եւ աղաղակեաց դէտն եւ ազդ արար արքայի. եւ ասէ արքայ. Եթէ միայն է, աւետիք են ի բերան նորա: Եւ գալով գայր եւ մերձենայր:

18:25: եւ աղաղակեա՛ց դէտն եւ ա՛զդ արար արքայի։ Եւ ասէ արքայ. Եթէ միա՛յն է՝ աւետի՛ք են ՚ի բերան նորա։ Եւ գալով գայր՝ եւ մերձենայր։
25 Նա աղաղակելով՝ այդ մասին յայտնեց արքային: Արքան ասաց. «Եթէ մենակ է, աւետիս է բերում»: Նա գալիս, մօտենում էր:
25 Այն ատեն դէտը բարձր ձայնով թագաւորին իմացուց ու թագաւորը ըսաւ. «Եթէ մինակ է, անոր բերանը աւետիս կայ»։ Անիկա կու գար ու կը մօտենար։
zohrab-1805▾ eastern-1994▾ western am▾
18:2518:25 И закричал сторож и известил царя. И сказал царь: если один, то весть в устах его. А тот подходил все ближе и ближе.
18:25 καὶ και and; even ἀνεβόησεν αναβοαω scream out ὁ ο the σκοπὸς σκοπος focus; aim καὶ και and; even ἀπήγγειλεν απαγγελλω report τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king εἰ ει if; whether μόνος μονος only; alone ἐστίν ειμι be εὐαγγελία ευαγγελια in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even ἐπορεύετο πορευομαι travel; go πορευόμενος πορευομαι travel; go καὶ και and; even ἐγγίζων εγγιζω get close; near
18:25 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call הַ ha הַ the צֹּפֶה֙ ṣṣōfˌeh צפה look out וַ wa וְ and יַּגֵּ֣ד yyaggˈēḏ נגד report לַ la לְ to † הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אִם־ ʔim- אִם if לְ lᵊ לְ to בַדֹּ֖ו vaddˌô בַּד linen, part, stave בְּשֹׂורָ֣ה bᵊśôrˈā בְּשֹׂרָה report בְּ bᵊ בְּ in פִ֑יו fˈiʸw פֶּה mouth וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk הָלֹ֖וךְ hālˌôḵ הלך walk וְ wᵊ וְ and קָרֵֽב׃ qārˈēv קָרֵב approaching
18:25. et exclamans indicavit regi dixitque rex si solus est bonus est nuntius in ore eius properante autem illo et accedente propiusAnd crying out he told the king: and the king said: If he be alone, there are good tidings in his mouth. And as he was coming apace, and drawing nearer,
25. And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near.
And the watchman cried, and told the king. And the king said, If he [be] alone, [there is] tidings in his mouth. And he came apace, and drew near:

18:25 И закричал сторож и известил царя. И сказал царь: если один, то весть в устах его. А тот подходил все ближе и ближе.
18:25
καὶ και and; even
ἀνεβόησεν αναβοαω scream out
ὁ ο the
σκοπὸς σκοπος focus; aim
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεύς βασιλευς monarch; king
εἰ ει if; whether
μόνος μονος only; alone
ἐστίν ειμι be
εὐαγγελία ευαγγελια in
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
πορευόμενος πορευομαι travel; go
καὶ και and; even
ἐγγίζων εγγιζω get close; near
18:25
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
הַ ha הַ the
צֹּפֶה֙ ṣṣōfˌeh צפה look out
וַ wa וְ and
יַּגֵּ֣ד yyaggˈēḏ נגד report
לַ la לְ to
† הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אִם־ ʔim- אִם if
לְ lᵊ לְ to
בַדֹּ֖ו vaddˌô בַּד linen, part, stave
בְּשֹׂורָ֣ה bᵊśôrˈā בְּשֹׂרָה report
בְּ bᵊ בְּ in
פִ֑יו fˈiʸw פֶּה mouth
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
הָלֹ֖וךְ hālˌôḵ הלך walk
וְ wᵊ וְ and
קָרֵֽב׃ qārˈēv קָרֵב approaching
18:25. et exclamans indicavit regi dixitque rex si solus est bonus est nuntius in ore eius properante autem illo et accedente propius
And crying out he told the king: and the king said: If he be alone, there are good tidings in his mouth. And as he was coming apace, and drawing nearer,
25. And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Если один, то весть в устах его, т. е. если идет один, то это, по всей вероятности, вестник о благополучном ходе военных действий, так как пораженные в бою не идут, а бегут, и притом целыми группами.
Adam Clarke: Commentary on the Bible - 1831
18:25: If he be alone, there is tidings - That is, good tidings. For if the battle had been lost men would have been running in different directions through the country.
2 Kings (2 Samuel) 18:29
Carl Friedrich Keil and Franz Delitzsch

When he announced this to the king, he said, "If he (is or comes) alone, there is good news in his mouth," namely, because several runners would have shown themselves if it had been a flight. As the first messenger came nearer and nearer, the watchman saw another man running, and shouted this into the gate (השּׁער is wrongly pointed for השּׁער, according to the lxx, Syr., and Vulgate); whereupon the king replied, "This is also a good messenger."
John Gill
And the watchman cried and told the king,.... Called with a loud voice from the roof of the watchtower to the king, sitting between the gates, and informed him what he saw:
and the king said, if he be alone there is tidings in his mouth; for if the army was routed and fled, and were pursued, there would be more in company, or several running one after another; but being but one, it was highly improbable that he was sent express:
and he came apace, and drew near; which was another sign of his being a messenger, the haste he made towards the city.
18:2618:26: Եւ ետես դէտն մե՛ւս եւս այր ընթացեալ. եւ աղաղակեաց դէտն ՚ի դուռն՝ եւ ասէ. Ահա մե՛ւս եւս այր ընթանա՛յ միայն։ Եւ ասէ արքայ. Եւ նա՛ աւետաւոր է։
26 Դիտորդը վազող մի ուրիշ մարդ էլ տեսաւ եւ դարպասի մօտից աղաղակեց՝ ասելով. «Ահա մի մարդ եւս մենակ վազում է»: Արքան ասաց. «Նա էլ աւետաբեր է»:
26 Դէտը ուրիշ վազող մարդ մըն ալ տեսաւ։ Դէտը դռնապանին բարձր ձայնով ըսաւ. «Ահա ուրիշ մարդ մըն ալ մինակ կը վազէ»։ Թագաւորը ըսաւ. «Ան ալ աւետաբեր է»։
Եւ ետես դէտն մեւս եւս այր ընթացեալ, եւ աղաղակեաց դէտն ի դուռն եւ ասէ. Ահա մեւս եւս այր ընթանայ միայն: Եւ ասէ արքայ. Եւ նա աւետաւոր է:

18:26: Եւ ետես դէտն մե՛ւս եւս այր ընթացեալ. եւ աղաղակեաց դէտն ՚ի դուռն՝ եւ ասէ. Ահա մե՛ւս եւս այր ընթանա՛յ միայն։ Եւ ասէ արքայ. Եւ նա՛ աւետաւոր է։
26 Դիտորդը վազող մի ուրիշ մարդ էլ տեսաւ եւ դարպասի մօտից աղաղակեց՝ ասելով. «Ահա մի մարդ եւս մենակ վազում է»: Արքան ասաց. «Նա էլ աւետաբեր է»:
26 Դէտը ուրիշ վազող մարդ մըն ալ տեսաւ։ Դէտը դռնապանին բարձր ձայնով ըսաւ. «Ահա ուրիշ մարդ մըն ալ մինակ կը վազէ»։ Թագաւորը ըսաւ. «Ան ալ աւետաբեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2618:26 Сторож увидел и другого бегущего человека; и закричал сторож привратнику: вот, еще бежит один человек. Царь сказал: и это~--- вестник.
18:26 καὶ και and; even εἶδεν οραω view; see ὁ ο the σκοπὸς σκοπος focus; aim ἄνδρα ανηρ man; husband ἕτερον ετερος different; alternate τρέχοντα τρεχω run καὶ και and; even ἐβόησεν βοαω scream; shout ὁ ο the σκοπὸς σκοπος focus; aim πρὸς προς to; toward τῇ ο the πύλῃ πυλη gate καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband ἕτερος ετερος different; alternate τρέχων τρεχω run μόνος μονος only; alone καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king καί και and; even γε γε in fact οὗτος ουτος this; he εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach
18:26 וַ wa וְ and יַּ֣רְא yyˈar ראה see הַ ha הַ the צֹּפֶה֮ ṣṣōfeh צפה look out אִישׁ־ ʔîš- אִישׁ man אַחֵ֣ר ʔaḥˈēr אַחֵר other רָץ֒ rˌāṣ רוץ run וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call הַ ha הַ the צֹּפֶה֙ ṣṣōfˌeh צפה look out אֶל־ ʔel- אֶל to הַ ha הַ the שֹּׁעֵ֔ר ššōʕˈēr שֹׁועֵר porter וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּה־ hinnē- הִנֵּה behold אִ֖ישׁ ʔˌîš אִישׁ man רָ֣ץ rˈāṣ רוץ run לְ lᵊ לְ to בַדֹּ֑ו vaddˈô בַּד linen, part, stave וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king גַּם־ gam- גַּם even זֶ֥ה zˌeh זֶה this מְבַשֵּֽׂר׃ mᵊvaśśˈēr בשׂר announce
18:26. vidit speculator hominem alterum currentem et vociferans in culmine ait apparet mihi homo currens solus dixitque rex et iste bonus est nuntiusThe watchman saw another man running, and crying aloud from above, he said: I see another man running alone. And the king said: He also is a good messenger.
26. And the watchman saw another man running: and the watchman called unto the porter, and said, Behold, man running alone. And the king said, He also bringeth tidings.
And the watchman saw another man running: and the watchman called unto the porter, and said, Behold [another] man running alone. And the king said, He also bringeth tidings:

18:26 Сторож увидел и другого бегущего человека; и закричал сторож привратнику: вот, еще бежит один человек. Царь сказал: и это~--- вестник.
18:26
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
σκοπὸς σκοπος focus; aim
ἄνδρα ανηρ man; husband
ἕτερον ετερος different; alternate
τρέχοντα τρεχω run
καὶ και and; even
ἐβόησεν βοαω scream; shout
ὁ ο the
σκοπὸς σκοπος focus; aim
πρὸς προς to; toward
τῇ ο the
πύλῃ πυλη gate
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἀνὴρ ανηρ man; husband
ἕτερος ετερος different; alternate
τρέχων τρεχω run
μόνος μονος only; alone
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεύς βασιλευς monarch; king
καί και and; even
γε γε in fact
οὗτος ουτος this; he
εὐαγγελιζόμενος ευαγγελιζω deliver the good message / gospel; preach
18:26
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
הַ ha הַ the
צֹּפֶה֮ ṣṣōfeh צפה look out
אִישׁ־ ʔîš- אִישׁ man
אַחֵ֣ר ʔaḥˈēr אַחֵר other
רָץ֒ rˌāṣ רוץ run
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
הַ ha הַ the
צֹּפֶה֙ ṣṣōfˌeh צפה look out
אֶל־ ʔel- אֶל to
הַ ha הַ the
שֹּׁעֵ֔ר ššōʕˈēr שֹׁועֵר porter
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּה־ hinnē- הִנֵּה behold
אִ֖ישׁ ʔˌîš אִישׁ man
רָ֣ץ rˈāṣ רוץ run
לְ lᵊ לְ to
בַדֹּ֑ו vaddˈô בַּד linen, part, stave
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
גַּם־ gam- גַּם even
זֶ֥ה zˌeh זֶה this
מְבַשֵּֽׂר׃ mᵊvaśśˈēr בשׂר announce
18:26. vidit speculator hominem alterum currentem et vociferans in culmine ait apparet mihi homo currens solus dixitque rex et iste bonus est nuntius
The watchman saw another man running, and crying aloud from above, he said: I see another man running alone. And the king said: He also is a good messenger.
26. And the watchman saw another man running: and the watchman called unto the porter, and said, Behold, man running alone. And the king said, He also bringeth tidings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
And the watchman saw another man running,.... At a further distance:
and the watchman called unto the porter; that kept the gate, under which the watchtower was:
and said, behold, another man runneth alone; as the other, and has the same appearance of a messenger:
and the king said, he also bringeth tidings; it being usual then, as now, to dispatch one messenger after another, as fresh accounts coming in made it necessary.
18:2718:27: Եւ ասէ դէտն. Տեսանեմ զընթացս առաջնոյն իբրեւ զընթա՛ցս Աքիմաասայ որդւոյ Սադովկայ։ Եւ ասէ արքայ. Այր բարի՛ է նա, եւ բարի՛ աւետեօք գայ։
27 Դիտորդն ասաց. «Տեսնում եմ, որ առաջինի վազքը նման է Սադոկի որդի Աքիմաասի վազքին»: Արքան ասաց. «Նա բարի մարդ է եւ բարի լուրով կը գայ»:
27 Դէտը ըսաւ. «Առաջինին ընթացքը Սադովկի որդիին Աքիմաասին ընթացքին պէս կ’երեւնայ ինծի»։ Թագաւորը ըսաւ. «Անիկա բարի մարդ է ու բարի աւետիսով կու գայ»։
Եւ ասէ դէտն. Տեսանեմ զընթացս առաջնոյն իբրեւ զընթացս Աքիմաասայ որդւոյ Սադովկայ: Եւ ասէ արքայ. Այր բարի է նա, եւ բարի աւետեօք գայ:

18:27: Եւ ասէ դէտն. Տեսանեմ զընթացս առաջնոյն իբրեւ զընթա՛ցս Աքիմաասայ որդւոյ Սադովկայ։ Եւ ասէ արքայ. Այր բարի՛ է նա, եւ բարի՛ աւետեօք գայ։
27 Դիտորդն ասաց. «Տեսնում եմ, որ առաջինի վազքը նման է Սադոկի որդի Աքիմաասի վազքին»: Արքան ասաց. «Նա բարի մարդ է եւ բարի լուրով կը գայ»:
27 Դէտը ըսաւ. «Առաջինին ընթացքը Սադովկի որդիին Աքիմաասին ընթացքին պէս կ’երեւնայ ինծի»։ Թագաւորը ըսաւ. «Անիկա բարի մարդ է ու բարի աւետիսով կու գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2718:27 Сторож сказал: я вижу походку первого, похожую на походку Ахимааса, сына Садокова. И сказал царь: это человек хороший и идет с хорошею вестью.
18:27 καὶ και and; even εἶπεν επω say; speak ὁ ο the σκοπός σκοπος focus; aim ἐγὼ εγω I ὁρῶ οραω view; see τὸν ο the δρόμον δρομος running; course τοῦ ο the πρώτου πρωτος first; foremost ὡς ως.1 as; how δρόμον δρομος running; course Αχιμαας αχιμαας son Σαδωκ σαδωκ Sadōk; Sathok καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king ἀνὴρ ανηρ man; husband ἀγαθὸς αγαθος good οὗτος ουτος this; he καί και and; even γε γε in fact εἰς εις into; for εὐαγγελίαν ευαγγελια good ἐλεύσεται ερχομαι come; go
18:27 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַ ha הַ the צֹּפֶ֔ה ṣṣōfˈeh צפה look out אֲנִ֤י ʔᵃnˈî אֲנִי i רֹאֶה֙ rōʔˌeh ראה see אֶת־ ʔeṯ- אֵת [object marker] מְרוּצַ֣ת mᵊrûṣˈaṯ מְרוּצָה running הָ hā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first כִּ ki כְּ as מְרֻצַ֖ת mᵊruṣˌaṯ מְרוּצָה running אֲחִימַ֣עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz בֶּן־ ben- בֵּן son צָדֹ֑וק ṣāḏˈôq צָדֹוק Zadok וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אִֽישׁ־ ʔˈîš- אִישׁ man טֹ֣וב ṭˈôv טֹוב good זֶ֔ה zˈeh זֶה this וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּשֹׂורָ֥ה bᵊśôrˌā בְּשֹׂרָה report טֹובָ֖ה ṭôvˌā טֹוב good יָבֹֽוא׃ yāvˈô בוא come
18:27. speculator autem contemplor ait cursum prioris quasi cursum Achimaas filii Sadoc et ait rex vir bonus est et nuntium portans bonum venitAnd the watchman said: The running of the foremost seemeth to me like the running of Achimaas the son of Sadoc. And the king said: He is a good man: and cometh with good news.
27. And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.
And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He [is] a good man, and cometh with good tidings:

18:27 Сторож сказал: я вижу походку первого, похожую на походку Ахимааса, сына Садокова. И сказал царь: это человек хороший и идет с хорошею вестью.
18:27
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
σκοπός σκοπος focus; aim
ἐγὼ εγω I
ὁρῶ οραω view; see
τὸν ο the
δρόμον δρομος running; course
τοῦ ο the
πρώτου πρωτος first; foremost
ὡς ως.1 as; how
δρόμον δρομος running; course
Αχιμαας αχιμαας son
Σαδωκ σαδωκ Sadōk; Sathok
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεύς βασιλευς monarch; king
ἀνὴρ ανηρ man; husband
ἀγαθὸς αγαθος good
οὗτος ουτος this; he
καί και and; even
γε γε in fact
εἰς εις into; for
εὐαγγελίαν ευαγγελια good
ἐλεύσεται ερχομαι come; go
18:27
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הַ ha הַ the
צֹּפֶ֔ה ṣṣōfˈeh צפה look out
אֲנִ֤י ʔᵃnˈî אֲנִי i
רֹאֶה֙ rōʔˌeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
מְרוּצַ֣ת mᵊrûṣˈaṯ מְרוּצָה running
הָ hā הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
כִּ ki כְּ as
מְרֻצַ֖ת mᵊruṣˌaṯ מְרוּצָה running
אֲחִימַ֣עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
בֶּן־ ben- בֵּן son
צָדֹ֑וק ṣāḏˈôq צָדֹוק Zadok
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אִֽישׁ־ ʔˈîš- אִישׁ man
טֹ֣וב ṭˈôv טֹוב good
זֶ֔ה zˈeh זֶה this
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּשֹׂורָ֥ה bᵊśôrˌā בְּשֹׂרָה report
טֹובָ֖ה ṭôvˌā טֹוב good
יָבֹֽוא׃ yāvˈô בוא come
18:27. speculator autem contemplor ait cursum prioris quasi cursum Achimaas filii Sadoc et ait rex vir bonus est et nuntium portans bonum venit
And the watchman said: The running of the foremost seemeth to me like the running of Achimaas the son of Sadoc. And the king said: He is a good man: and cometh with good news.
27. And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: thinketh: Heb. I see, Kg2 9:20
He is a good: Kg1 1:42; Pro 25:13, Pro 25:25; Isa 52:7; Rom 10:15
Carl Friedrich Keil and Franz Delitzsch

When the watchman saw by the running of the first that it was Ahimaaz, recognising him probably by the swiftness of his running, and announced it to the king, he replied, "He is a good man, and cometh with good tidings," because Joab would not have selected him to bring any other than good news.
Geneva 1599
And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He [is] a (i) good man, and cometh with good tidings.
(i) He had experienced his fidelity, (2Kings 17:21).
John Gill
And the watchman said, me thinketh,.... Or, "I see" (b); I perceive, so it appears to me:
that the running of the foremost is like the running of Ahimaaz the son of Zadok; who it seems was well known, and famous for his manner of running and swiftness in it, having been employed in carrying expresses before from Jerusalem to David, and his army, wheresoever they were; and some of these persons thus employed were very swift; we read (c) of one that was a king's messenger, that went from Jerusalem to Tyre, on the first of Elul, or August, in a night and a day; which, according to Bunting (d) was an hundred miles: this watchman must be one of David's sentinels, who was well acquainted with the people about him:
and the king said, he is a good man, and cometh with good tidings; he knew he was a man of courage, and therefore was not one that fled, but must be a messenger; and that he was well affected to him, and would never be the messenger of evil tidings to him.
(b) , Sept. "ego videns", Montanus; "video", Tigurine version. (c) T. Hieros. Taanioth, fol. 68. 3. (d) Travels, p. 200.
18:2818:28: Եւ աղաղակեա՛ց Աքիմաաս եւ ասէ ցարքայ. Ողջո՛յն է։ Եւ երկի՛ր եպագ ՚ի վերայ երեսաց իւրոց յերկիր, եւ ասէ. Օրհնեա՛լ է Տէր Աստուած քո, որ փակեաց զարս ատելիս քո որ ամբարձին զձեռս իւրեանց ՚ի վերայ տեառն մերոյ արքայի։
28 Աքիմաասն աղաղակելով ու երեսնիվայր գետին ընկնելով՝ ասաց արքային. «Ողջո՛յն: Օրհնեալ է քո Տէր Աստուածը, որ ոչնչացրեց քեզ ատելի մարդկանց, որոնք իրենց ձեռքը մեր տէր արքայի վրայ էին բարձրացրել»:
28 Աքիմաաս պոռալով ըսաւ թագաւորին. «Ողջո՜յն» ու երեսի վրայ գետինը իյնալով՝ խոնարհութիւն ըրաւ թագաւորին ու ըսաւ. «Օրհնեալ ըլլայ քու Տէր Աստուածդ, որ իմ տիրոջս՝ թագաւորին՝ դէմ ձեռք վերցնողները քու ձեռքդ մատնեց»։
Եւ աղաղակեաց Աքիմաաս եւ ասէ ցարքայ. Ողջոյն է: Եւ երկիր եպագ ի վերայ երեսաց իւրոց յերկիր եւ ասէ. Օրհնեալ է Տէր Աստուած քո, որ փակեաց զարս [261]ատելիս քո`` որ ամբարձին զձեռս իւրեանց ի վերայ տեառն մերոյ արքայի:

18:28: Եւ աղաղակեա՛ց Աքիմաաս եւ ասէ ցարքայ. Ողջո՛յն է։ Եւ երկի՛ր եպագ ՚ի վերայ երեսաց իւրոց յերկիր, եւ ասէ. Օրհնեա՛լ է Տէր Աստուած քո, որ փակեաց զարս ատելիս քո որ ամբարձին զձեռս իւրեանց ՚ի վերայ տեառն մերոյ արքայի։
28 Աքիմաասն աղաղակելով ու երեսնիվայր գետին ընկնելով՝ ասաց արքային. «Ողջո՛յն: Օրհնեալ է քո Տէր Աստուածը, որ ոչնչացրեց քեզ ատելի մարդկանց, որոնք իրենց ձեռքը մեր տէր արքայի վրայ էին բարձրացրել»:
28 Աքիմաաս պոռալով ըսաւ թագաւորին. «Ողջո՜յն» ու երեսի վրայ գետինը իյնալով՝ խոնարհութիւն ըրաւ թագաւորին ու ըսաւ. «Օրհնեալ ըլլայ քու Տէր Աստուածդ, որ իմ տիրոջս՝ թագաւորին՝ դէմ ձեռք վերցնողները քու ձեռքդ մատնեց»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2818:28 И воскликнул Ахимаас и сказал царю: мир. И поклонился царю лицем своим до земли и сказал: благословен Господь Бог твой, предавший людей, которые подняли руки свои на господина моего царя!
18:28 καὶ και and; even ἐβόησεν βοαω scream; shout Αχιμαας αχιμαας and; even εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king εἰρήνη ειρηνη peace καὶ και and; even προσεκύνησεν προσκυνεω worship τῷ ο the βασιλεῖ βασιλευς monarch; king ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even εἶπεν επω say; speak εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ὃς ος who; what ἀπέκλεισεν αποκλειω shut up τοὺς ο the ἄνδρας ανηρ man; husband τοὺς ο the μισοῦντας μισεω hate τὴν ο the χεῖρα χειρ hand αὐτῶν αυτος he; him ἐν εν in τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine τῷ ο the βασιλεῖ βασιλευς monarch; king
18:28 וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call אֲחִימַ֗עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king שָׁלֹ֔ום šālˈôm שָׁלֹום peace וַ wa וְ and יִּשְׁתַּ֧חוּ yyištˈaḥû חוה bow down לַ la לְ to † הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to אַפָּ֖יו ʔappˌāʸw אַף nose אָ֑רְצָה ס ʔˈārᵊṣā s אֶרֶץ earth וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say בָּרוּךְ֙ bārûḵ ברך bless יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] סִגַּר֙ siggˌar סגר close אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָשְׂא֥וּ nāśᵊʔˌû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] יָדָ֖ם yāḏˌām יָד hand בַּֽ bˈa בְּ in אדֹנִ֥י ʔḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
18:28. clamans autem Achimaas dixit ad regem salve et adorans regem coram eo pronus in terram ait benedictus Dominus Deus tuus qui conclusit homines qui levaverunt manus suas contra dominum meum regemAnd Achimaas crying out, said to the king: God save thee, O king. And falling down before the king with his face to the ground, he said: Blessed be the Lord thy God, who hath shut up the men that have lifted up their hands against the lord my king.
28. And Ahimaaz called, and said unto the king, All is well. And he bowed himself before the king with his face to the earth, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king.
And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed [be] the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king:

18:28 И воскликнул Ахимаас и сказал царю: мир. И поклонился царю лицем своим до земли и сказал: благословен Господь Бог твой, предавший людей, которые подняли руки свои на господина моего царя!
18:28
καὶ και and; even
ἐβόησεν βοαω scream; shout
Αχιμαας αχιμαας and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
εἰρήνη ειρηνη peace
καὶ και and; even
προσεκύνησεν προσκυνεω worship
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
εἶπεν επω say; speak
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ὁ ο the
θεός θεος God
σου σου of you; your
ὃς ος who; what
ἀπέκλεισεν αποκλειω shut up
τοὺς ο the
ἄνδρας ανηρ man; husband
τοὺς ο the
μισοῦντας μισεω hate
τὴν ο the
χεῖρα χειρ hand
αὐτῶν αυτος he; him
ἐν εν in
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
τῷ ο the
βασιλεῖ βασιλευς monarch; king
18:28
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
אֲחִימַ֗עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
שָׁלֹ֔ום šālˈôm שָׁלֹום peace
וַ wa וְ and
יִּשְׁתַּ֧חוּ yyištˈaḥû חוה bow down
לַ la לְ to
† הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
לְ lᵊ לְ to
אַפָּ֖יו ʔappˌāʸw אַף nose
אָ֑רְצָה ס ʔˈārᵊṣā s אֶרֶץ earth
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
בָּרוּךְ֙ bārûḵ ברך bless
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
סִגַּר֙ siggˌar סגר close
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָשְׂא֥וּ nāśᵊʔˌû נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
יָדָ֖ם yāḏˌām יָד hand
בַּֽ bˈa בְּ in
אדֹנִ֥י ʔḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
18:28. clamans autem Achimaas dixit ad regem salve et adorans regem coram eo pronus in terram ait benedictus Dominus Deus tuus qui conclusit homines qui levaverunt manus suas contra dominum meum regem
And Achimaas crying out, said to the king: God save thee, O king. And falling down before the king with his face to the ground, he said: Blessed be the Lord thy God, who hath shut up the men that have lifted up their hands against the lord my king.
28. And Ahimaaz called, and said unto the king, All is well. And he bowed himself before the king with his face to the earth, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:28: Ahimaaz called - This marks the eager haste with which, before he had quite reached the king, he shouted out the pithy decisive word of good tidings, "Shalom!" Peace!
Hath delivered - See the margin. The figure seems to be that of confining a person within the power of his enemy, in opposition to "giving him his liberty" "in a large room," to work what mischief he pleases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: All is well: or, Peace be to thee, Heb. Peace, he fell down upon his face, This act was not only in Rev_erence to the king, but in humble adoration of God, whose name he praises for this victory. The more our hearts are fixed and enlarged, in thanksgiving to God for our mercies, the better disposed we shall be to bear with patience the afflictions mixed with them. Sa2 1:2, Sa2 14:4
Blessed: Sa2 22:27; Gen 14:20, Gen 24:27; Ch2 20:26; Psa 115:1, Psa 124:6, Psa 144:1, Psa 144:2; Rev 19:1-3
delivered up: Heb. shut up, Sa1 24:18, Sa1 26:8; Psa 31:8
Carl Friedrich Keil and Franz Delitzsch

Ahimaaz then called out to the king, "Shalom," i.e., Hail! and fell down before him to greet him reverentially, and said, "Blessed be Jehovah thy God, who hath given up the men that lifted up their hand against my lord the king."
John Gill
And Ahimaaz called and said unto the king,.... As soon as he came so near as to be heard by him, before he came up to him, he said with a loud voice:
all is well; the king's army has had success, beat the rebels, and obtained a complete victory: or "peace" (e); for it is but one word in the original, which signifies all happiness and prosperity, and this he wished the king; and so it is the same as if he had said, God save the king, may all happiness attend him:
and he fell down to the earth upon his face before the king; when he came nearer to him, not only in reverence of him, but in thankfulness to God:
and said, blessed be the Lord thy God, which hath delivered up the men that lifted up their hand against my lord the king; in which he ascribes the victory, not to Joab and his army, but to the Lord, to whom he gives thanks; and this agreeably to his character as a good man, and a priest of the Lord.
(e) Sept. "pax", Montanus, Pagninus; "salus", Tigurine version; "salve rex", V. L.
18:2918:29: Եւ ասէ արքայ, եթէ ողջո՞յն իցէ մանկանն իմոյ Աբեսողոմայ։ Եւ ասէ Աքիմաաս. Տեսի՛ խումբ մեծ ուստի առաքեացն Յովաբ ծառայ քո՝ ա՛րքայ զիս զծառայ քո, եւ ո՛չ գիտացի թէ զինչ իցէ անդ[3341]։ [3341] Ոմանք. Խումբք մեծ։
29 Արքան ասաց. «Ո՞ղջ է իմ երիտասարդ Աբեսաղոմը»: Աքիմաասն ասաց. «Ո՜վ արքայ, երբ քո ծառայ Յովաբն ինձ՝ քո ծառային ուղարկում էր, ես միայն մեծ բազմութիւն տեսայ: Ես չիմացայ, թէ ինչ կար այնտեղ»:
29 Թագաւորը ըսաւ. «Աբիսողոմ պատանին ո՞ղջ է»։ Աքիմաաս ըսաւ. «Երբ Յովաբ՝ թագաւորին ծառան ու զիս քու ծառադ՝ ղրկեց, մեծ խումբ մը տեսայ, բայց ի՛նչ ըլլալը չիմացայ»։
Եւ ասէ արքայ, եթէ` Ողջո՞յն իցէ մանկանն [262]իմոյ Աբիսողոմայ: Եւ ասէ Աքիմաաս. Տեսի խումբ մեծ [263]ուստի առաքեացն Յովաբ ծառայ քո, արքայ,`` զիս զծառայ քո, եւ ոչ գիտացի թէ զինչ իցէ անդ:

18:29: Եւ ասէ արքայ, եթէ ողջո՞յն իցէ մանկանն իմոյ Աբեսողոմայ։ Եւ ասէ Աքիմաաս. Տեսի՛ խումբ մեծ ուստի առաքեացն Յովաբ ծառայ քո՝ ա՛րքայ զիս զծառայ քո, եւ ո՛չ գիտացի թէ զինչ իցէ անդ[3341]։
[3341] Ոմանք. Խումբք մեծ։
29 Արքան ասաց. «Ո՞ղջ է իմ երիտասարդ Աբեսաղոմը»: Աքիմաասն ասաց. «Ո՜վ արքայ, երբ քո ծառայ Յովաբն ինձ՝ քո ծառային ուղարկում էր, ես միայն մեծ բազմութիւն տեսայ: Ես չիմացայ, թէ ինչ կար այնտեղ»:
29 Թագաւորը ըսաւ. «Աբիսողոմ պատանին ո՞ղջ է»։ Աքիմաաս ըսաւ. «Երբ Յովաբ՝ թագաւորին ծառան ու զիս քու ծառադ՝ ղրկեց, մեծ խումբ մը տեսայ, բայց ի՛նչ ըլլալը չիմացայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2918:29 И сказал царь: благополучен ли отрок Авессалом? И сказал Ахимаас: я видел большое волнение, когда раб царев Иоав посылал раба твоего; но я не знаю, что [там] было.
18:29 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king εἰρήνη ειρηνη peace τῷ ο the παιδαρίῳ παιδαριον little boy τῷ ο the Αβεσσαλωμ αβεσσαλωμ and; even εἶπεν επω say; speak Αχιμαας αχιμαας realize; have idea τὸ ο the πλῆθος πληθος multitude; quantity τὸ ο the μέγα μεγας great; loud τοῦ ο the ἀποστεῖλαι αποστελλω send off / away τὸν ο the δοῦλον δουλος subject τοῦ ο the βασιλέως βασιλευς monarch; king Ιωαβ ιωαβ and; even τὸν ο the δοῦλόν δουλος subject σου σου of you; your καὶ και and; even οὐκ ου not ἔγνων γινωσκω know τί τις.1 who?; what? ἐκεῖ εκει there
18:29 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king שָׁלֹ֥ום šālˌôm שָׁלֹום peace לַ la לְ to † הַ the נַּ֖עַר nnˌaʕar נַעַר boy לְ lᵊ לְ to אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲחִימַ֡עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz רָאִיתִי֩ rāʔîṯˌî ראה see הֶ he הַ the הָמֹ֨ון hāmˌôn הָמֹון commotion הַ ha הַ the גָּדֹ֜ול ggāḏˈôl גָּדֹול great לִ֠ li לְ to שְׁלֹחַ šᵊlˌōₐḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עֶ֨בֶד ʕˌeveḏ עֶבֶד servant הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king יֹואָב֙ yôʔˌāv יֹואָב Joab וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַבְדֶּ֔ךָ ʕavdˈeḵā עֶבֶד servant וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָדַ֖עְתִּי yāḏˌaʕtî ידע know מָֽה׃ mˈā מָה what
18:29. et ait rex estne pax puero Absalom dixitque Achimaas vidi tumultum magnum cum mitteret Ioab servus tuus o rex me servum tuum nescio aliudAnd the king said: Is the young man Absalom safe? And Achimaas said: I saw a great tumult, O king, when thy servant Joab sent me thy servant: I know nothing else.
29. And the king said, Is it well with the young man Absalom? And Ahimaaz answered, When Joab sent the king’s servant, even me thy servant, I saw a great tumult, but I knew not what it was.
And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king' s servant, and [me] thy servant, I saw a great tumult, but I knew not what:

18:29 И сказал царь: благополучен ли отрок Авессалом? И сказал Ахимаас: я видел большое волнение, когда раб царев Иоав посылал раба твоего; но я не знаю, что [там] было.
18:29
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεύς βασιλευς monarch; king
εἰρήνη ειρηνη peace
τῷ ο the
παιδαρίῳ παιδαριον little boy
τῷ ο the
Αβεσσαλωμ αβεσσαλωμ and; even
εἶπεν επω say; speak
Αχιμαας αχιμαας realize; have idea
τὸ ο the
πλῆθος πληθος multitude; quantity
τὸ ο the
μέγα μεγας great; loud
τοῦ ο the
ἀποστεῖλαι αποστελλω send off / away
τὸν ο the
δοῦλον δουλος subject
τοῦ ο the
βασιλέως βασιλευς monarch; king
Ιωαβ ιωαβ and; even
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἔγνων γινωσκω know
τί τις.1 who?; what?
ἐκεῖ εκει there
18:29
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
לַ la לְ to
† הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
לְ lᵊ לְ to
אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲחִימַ֡עַץ ʔᵃḥîmˈaʕaṣ אֲחִימַעַץ Ahimaaz
רָאִיתִי֩ rāʔîṯˌî ראה see
הֶ he הַ the
הָמֹ֨ון hāmˌôn הָמֹון commotion
הַ ha הַ the
גָּדֹ֜ול ggāḏˈôl גָּדֹול great
לִ֠ li לְ to
שְׁלֹחַ šᵊlˌōₐḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עֶ֨בֶד ʕˌeveḏ עֶבֶד servant
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
יֹואָב֙ yôʔˌāv יֹואָב Joab
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֶּ֔ךָ ʕavdˈeḵā עֶבֶד servant
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
מָֽה׃ mˈā מָה what
18:29. et ait rex estne pax puero Absalom dixitque Achimaas vidi tumultum magnum cum mitteret Ioab servus tuus o rex me servum tuum nescio aliud
And the king said: Is the young man Absalom safe? And Achimaas said: I saw a great tumult, O king, when thy servant Joab sent me thy servant: I know nothing else.
29. And the king said, Is it well with the young man Absalom? And Ahimaaz answered, When Joab sent the king’s servant, even me thy servant, I saw a great tumult, but I knew not what it was.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Желая порадовать царя приятной вестью о победе его войска, Ахимаас не решался сообщить отцу о гибели сына.
Adam Clarke: Commentary on the Bible - 1831
18:29: I saw a great tumult - It was very probable that Ahimaaz did not know of the death of Absalom; he had seen the rout of his army, but did not know of his death. Others think he knew all, and told this untruth that he might not be the messenger of bad news to David.
2 Kings (2 Samuel) 18:30
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: Is the young man Absalom safe: Heb. is there peace to, etc. I saw a great. Sa2 18:19, Sa2 18:20, Sa2 18:22
Carl Friedrich Keil and Franz Delitzsch

In answer to the king's inquiry, "Is it well with the young man Absalom?" Ahimaaz replied, "I saw the great tumult (that arose) when Joab sent off the king's servant, and thy servant, and know not what" (sc., had occurred). Ahimaaz spoke as if he had been sent off before Absalom's fate had been decided or could be known. "The king's servant" is the Cushite, whom Ahimaaz saw just approaching, so that he could point to him. Joab is the subject, which is sometimes written after the object in the case of an infinitive construction (vid., Gesenius, 133, 3 Anm.); and the expression "thy servant" is a conventional one for "me" (viz., Ahimaaz).
Geneva 1599
And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's (k) servant, and [me] thy servant, I saw a great tumult, but I knew not what [it was].
(k) That is, Cushi, who was an Ethiopian.
John Gill
And the king said, is the young man Absalom safe?.... Or, is there "peace" (f) to him? you say there is peace, and that prosperity and success have attended my army; but what peace has Absalom? is he well, and in safety? David seemed more concerned for him than for his army and the success of it; and even suggests as if it was nothing if Absalom was not safe, so great were his affections towards him:
and Ahimaaz answered, when Joab sent the king's servant; which was Cushi, the first messenger, whose office perhaps it was to be one of the king's messengers, and therefore called his servant:
and me thy servant: Ahimaaz himself who was sent after the other:
I saw a great tumult, but I knew not what it was; he perceived that the tidings of the death of Absalom would be disagreeable to the king, and therefore concealed it from him; and though a good man, he cannot be excused from lying, for certainly he knew that Absalom was dead, as appears from 2Kings 18:19; though indeed what he said might be true, that after Joab had sent him and Cushi, as the Targum paraphrases it, he saw a company of people gathered together in a tumultuous manner, the meaning of which he knew not; but then this was no other than an evasion.
(f) "estne pax puero?" V. L. "pax puero", Pagninus, Montanus.
18:3018:30: Եւ ասէ արքայ. Դարձի՛ր եւ արձանացի՛ր։ Եւ դարձաւ եւ եկաց։
30 Արքան ասաց. «Մի կո՛ղմ քաշուիր»: Նա մի կողմ քաշուեց ու կանգնեց:
30 Թագաւորը ըսաւ. «Դարձի՛ր ու հոս կայնէ՛»։ Անիկա դարձաւ ու կայնեցաւ։
Եւ ասէ արքայ. Դարձիր եւ արձանացիր: Եւ դարձաւ եւ եկաց:

18:30: Եւ ասէ արքայ. Դարձի՛ր եւ արձանացի՛ր։ Եւ դարձաւ եւ եկաց։
30 Արքան ասաց. «Մի կո՛ղմ քաշուիր»: Նա մի կողմ քաշուեց ու կանգնեց:
30 Թագաւորը ըսաւ. «Դարձի՛ր ու հոս կայնէ՛»։ Անիկա դարձաւ ու կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:3018:30 И сказал царь: отойди, стань здесь. Он отошел и стал.
18:30 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king ἐπίστρεψον επιστρεφω turn around; return στηλώθητι στηλοω here καὶ και and; even ἐπεστράφη επιστρεφω turn around; return καὶ και and; even ἔστη ιστημι stand; establish
18:30 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king סֹ֖ב sˌōv סבב turn הִתְיַצֵּ֣ב hiṯyaṣṣˈēv יצב stand כֹּ֑ה kˈō כֹּה thus וַ wa וְ and יִּסֹּ֖ב yyissˌōv סבב turn וַֽ wˈa וְ and יַּעֲמֹֽד׃ yyaʕᵃmˈōḏ עמד stand
18:30. ad quem rex transi ait et sta hic cumque ille transisset et staretAnd the king said to him: Pass, and stand here.
30. And the king said, Turn aside, and stand here. And he turned aside, and stood still.
And the king said [unto him], Turn aside, [and] stand here. And he turned aside, and stood still:

18:30 И сказал царь: отойди, стань здесь. Он отошел и стал.
18:30
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεύς βασιλευς monarch; king
ἐπίστρεψον επιστρεφω turn around; return
στηλώθητι στηλοω here
καὶ και and; even
ἐπεστράφη επιστρεφω turn around; return
καὶ και and; even
ἔστη ιστημι stand; establish
18:30
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
סֹ֖ב sˌōv סבב turn
הִתְיַצֵּ֣ב hiṯyaṣṣˈēv יצב stand
כֹּ֑ה kˈō כֹּה thus
וַ wa וְ and
יִּסֹּ֖ב yyissˌōv סבב turn
וַֽ wˈa וְ and
יַּעֲמֹֽד׃ yyaʕᵃmˈōḏ עמד stand
18:30. ad quem rex transi ait et sta hic cumque ille transisset et staret
And the king said to him: Pass, and stand here.
30. And the king said, Turn aside, and stand here. And he turned aside, and stood still.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:30: Stand here - He intended to confront two messengers, and compare their accounts.
2 Kings (2 Samuel) 18:32
Carl Friedrich Keil and Franz Delitzsch

And the king said, "Turn, and stand here," that he might hear the further news from the Cushite, who had just arrived.
John Gill
And the king said unto him, turn aside, and stand here,.... On the side of him, not far from him, until the other messenger came, that he might learn from them both the true state of the case:
and he turned aside, and stood still; saying nothing more to the king, nor he to him.
18:3118:31: Եւ եհաս Քուսի, եւ ասէ ցարքայ. Աւետի՛ք տեառն իմոյ արքայի. զի արա՛ր քեզ Տէր իրաւունս այսօր ՚ի ձեռաց ամենայն յարուցելոց ՚ի վերայ քո։
31 Հասաւ Քուսին եւ ասաց արքային. «Իմ տէր արքայ, աւետիս եմ բերել, Տէրն այսօր քեզ պաշտպանեց քեզ վրայ բոլոր ձեռք բարձրացնողներից»:
31 Եւ ահա Քուսին եկաւ ու Քուսին ըսաւ. «Իմ տիրոջս՝ թագաւորին՝ աւետիս կու տամ, որ բոլոր քու վրադ ելլողներուն ձեռքէն Տէրը այսօր քեզ ազատեց ու քեզի իրաւունք ըրաւ»։
Եւ եհաս Քուսի եւ ասէ [264]ցարքայ. Աւետի՛ք տեառն իմոյ արքայի. զի արար քեզ Տէր իրաւունս այսօր ի ձեռաց ամենայն յարուցելոց ի վերայ քո:

18:31: Եւ եհաս Քուսի, եւ ասէ ցարքայ. Աւետի՛ք տեառն իմոյ արքայի. զի արա՛ր քեզ Տէր իրաւունս այսօր ՚ի ձեռաց ամենայն յարուցելոց ՚ի վերայ քո։
31 Հասաւ Քուսին եւ ասաց արքային. «Իմ տէր արքայ, աւետիս եմ բերել, Տէրն այսօր քեզ պաշտպանեց քեզ վրայ բոլոր ձեռք բարձրացնողներից»:
31 Եւ ահա Քուսին եկաւ ու Քուսին ըսաւ. «Իմ տիրոջս՝ թագաւորին՝ աւետիս կու տամ, որ բոլոր քու վրադ ելլողներուն ձեռքէն Տէրը այսօր քեզ ազատեց ու քեզի իրաւունք ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3118:31 Вот, пришел и Хусий [вслед за ним]. И сказал Хусий [царю]: добрая весть господину моему царю! Господь явил тебе ныне правду в избавлении от руки всех восставших против тебя.
18:31 καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the Χουσι χουσι happen by; come by / to / along καὶ και and; even εἶπεν επω say; speak τῷ ο the βασιλεῖ βασιλευς monarch; king εὐαγγελισθήτω ευαγγελιζω deliver the good message / gospel; preach ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεύς βασιλευς monarch; king ὅτι οτι since; that ἔκρινέν κρινω judge; decide σοι σοι you κύριος κυριος lord; master σήμερον σημερον today; present ἐκ εκ from; out of χειρὸς χειρ hand πάντων πας all; every τῶν ο the ἐπεγειρομένων επεγειρω arouse ἐπὶ επι in; on σέ σε.1 you
18:31 וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the כּוּשִׁ֖י kkûšˌî כֻּשִׁי Ethiopian בָּ֑א bˈā בוא come וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the כּוּשִׁ֗י kkûšˈî כֻּשִׁי Ethiopian יִתְבַּשֵּׂר֙ yiṯbaśśˌēr בשׂר announce אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king כִּֽי־ kˈî- כִּי that שְׁפָטְךָ֤ šᵊfāṭᵊḵˈā שׁפט judge יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the יֹּ֔ום yyˈôm יֹום day מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand כָּל־ kol- כֹּל whole הַ ha הַ the קָּמִ֥ים qqāmˌîm קום arise עָלֶֽיךָ׃ ס ʕālˈeʸḵā . s עַל upon
18:31. apparuit Chusi et veniens ait bonum adporto nuntium domine mi rex iudicavit enim pro te Dominus hodie de manu omnium qui surrexerunt contra teAnd when he had passed, and stood still, Chusai appeared and coming up he said: I bring good tidings, my lord, the king, for the Lord hath judged for thee this day from the hand of all that have risen up against thee.
31. And, behold, the Cushite came; and the Cushite said, Tidings for my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee.
And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee:

18:31 Вот, пришел и Хусий [вслед за ним]. И сказал Хусий [царю]: добрая весть господину моему царю! Господь явил тебе ныне правду в избавлении от руки всех восставших против тебя.
18:31
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὁ ο the
Χουσι χουσι happen by; come by / to / along
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
εὐαγγελισθήτω ευαγγελιζω deliver the good message / gospel; preach
ὁ ο the
κύριός κυριος lord; master
μου μου of me; mine
ὁ ο the
βασιλεύς βασιλευς monarch; king
ὅτι οτι since; that
ἔκρινέν κρινω judge; decide
σοι σοι you
κύριος κυριος lord; master
σήμερον σημερον today; present
ἐκ εκ from; out of
χειρὸς χειρ hand
πάντων πας all; every
τῶν ο the
ἐπεγειρομένων επεγειρω arouse
ἐπὶ επι in; on
σέ σε.1 you
18:31
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
כּוּשִׁ֖י kkûšˌî כֻּשִׁי Ethiopian
בָּ֑א bˈā בוא come
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
כּוּשִׁ֗י kkûšˈî כֻּשִׁי Ethiopian
יִתְבַּשֵּׂר֙ yiṯbaśśˌēr בשׂר announce
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
כִּֽי־ kˈî- כִּי that
שְׁפָטְךָ֤ šᵊfāṭᵊḵˈā שׁפט judge
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
כָּל־ kol- כֹּל whole
הַ ha הַ the
קָּמִ֥ים qqāmˌîm קום arise
עָלֶֽיךָ׃ ס ʕālˈeʸḵā . s עַל upon
18:31. apparuit Chusi et veniens ait bonum adporto nuntium domine mi rex iudicavit enim pro te Dominus hodie de manu omnium qui surrexerunt contra te
And when he had passed, and stood still, Chusai appeared and coming up he said: I bring good tidings, my lord, the king, for the Lord hath judged for thee this day from the hand of all that have risen up against thee.
31. And, behold, the Cushite came; and the Cushite said, Tidings for my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee.
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Albert Barnes: Notes on the Bible - 1834
18:31: Tidings ... - Rather, "Let my lord the king receive the good tidings."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: Tidings: Heb. Tidings is brought
the Lord: Sa2 18:19, Sa2 18:28, Sa2 22:48, Sa2 22:49; Deu 32:35, Deu 32:36; Psa 58:10, Psa 94:1-4, Psa 124:2, Psa 124:3; Luk 18:7, Luk 18:8; Cushi was the man Joab ordered to carry the tidings to David. He was an Ethiopian, as his name signifies, and some think he was so by birth - a black, who waited on Joab, probably one of the ten who had helped to dispatch Absalom; though it was dangerous for one of those to bring the news to David, lest his fate should be the same with theirs that reported the death of Saul and Ishbosheth to him.
Carl Friedrich Keil and Franz Delitzsch

The Cushite said, "Let my lord the king receive good tidings, for Jehovah hath procured thee justice to-day out of the hand of all who have risen up against thee" (cf. 2Kings 18:19).
John Gill
And, behold, Cushi came,.... A little after:
and Cushi said, tidings, my lord the king; news is sent and brought by me, and good news it is:
for the Lord hath avenged thee this day of all them that rose up against thee; they are either killed or dispersed; there is an entire victory over them, and deliverance from them.
18:3218:32: Եւ ասէ արքայ ցՔուսի. եթէ ողջո՞յն իցէ մանկանն իմոյ Աբեսողոմայ. եւ ասէ Քուսի. Եղիցին իբրեւ զմանուկն թշնամի՛ք տեառն իմոյ արքայի, եւ ամենայն յարուցեալք ՚ի վերայ քո ՚ի չարութիւն[3342]։[3342] Ոմանք. Մանկանն Աբեսաղոմայ։
32 Արքան հարցրեց Քուսիին. «Ո՞ղջ է իմ երիտասարդ Աբեսաղոմը»: Քուսին ասաց. «Այդ երիտասարդի նման դառնան իմ արքայի թշնամիները եւ բոլոր չար նպատակով քո դէմ ելնողները»:
32 Թագաւորը Քուսիին ըսաւ. «Աբիսողոմ պատանին ո՞ղջ է»։ Այն ատեն Քուսին ըսաւ. «Իմ տիրոջս՝ թագաւորին թշնամիները ու չարութեան համար բոլոր քու վրադ ելլողները այն պատանիին պէս ըլլան»։
Եւ ասէ արքայ ցՔուսի, եթէ` Ողջո՞յն իցէ մանկանն [265]իմոյ Աբիսողոմայ: Եւ ասէ Քուսի. Եղիցին իբրեւ զմանուկն թշնամիք տեառն իմոյ արքայի, եւ ամենայն յարուցեալք ի վերայ քո ի չարութիւն:

18:32: Եւ ասէ արքայ ցՔուսի. եթէ ողջո՞յն իցէ մանկանն իմոյ Աբեսողոմայ. եւ ասէ Քուսի. Եղիցին իբրեւ զմանուկն թշնամի՛ք տեառն իմոյ արքայի, եւ ամենայն յարուցեալք ՚ի վերայ քո ՚ի չարութիւն[3342]։
[3342] Ոմանք. Մանկանն Աբեսաղոմայ։
32 Արքան հարցրեց Քուսիին. «Ո՞ղջ է իմ երիտասարդ Աբեսաղոմը»: Քուսին ասաց. «Այդ երիտասարդի նման դառնան իմ արքայի թշնամիները եւ բոլոր չար նպատակով քո դէմ ելնողները»:
32 Թագաւորը Քուսիին ըսաւ. «Աբիսողոմ պատանին ո՞ղջ է»։ Այն ատեն Քուսին ըսաւ. «Իմ տիրոջս՝ թագաւորին թշնամիները ու չարութեան համար բոլոր քու վրադ ելլողները այն պատանիին պէս ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3218:32 И сказал царь Хусию: благополучен ли отрок Авессалом? И сказал Хусий: да будет с врагами господина моего царя и со всеми, злоумышляющими против тебя то же, что постигло отрока!
18:32 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward τὸν ο the Χουσι χουσι if; whether εἰρήνη ειρηνη peace τῷ ο the παιδαρίῳ παιδαριον little boy τῷ ο the Αβεσσαλωμ αβεσσαλωμ and; even εἶπεν επω say; speak ὁ ο the Χουσι χουσι happen; become ὡς ως.1 as; how τὸ ο the παιδάριον παιδαριον little boy οἱ ο the ἐχθροὶ εχθρος hostile; enemy τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even πάντες πας all; every ὅσοι οσος as much as; as many as ἐπανέστησαν επανιστημι challenge ἐπ᾿ επι in; on αὐτὸν αυτος he; him εἰς εις into; for κακά κακος bad; ugly
18:32 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to הַ ha הַ the כּוּשִׁ֔י kkûšˈî כֻּשִׁי Ethiopian הֲ hᵃ הֲ [interrogative] שָׁלֹ֥ום šālˌôm שָׁלֹום peace לַ la לְ to † הַ the נַּ֖עַר nnˌaʕar נַעַר boy לְ lᵊ לְ to אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the כּוּשִׁ֗י kkûšˈî כֻּשִׁי Ethiopian יִהְי֤וּ yihyˈû היה be כַ ḵa כְּ as † הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy אֹֽיְבֵי֙ ʔˈōyᵊvê איב be hostile אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] קָ֥מוּ qˌāmû קום arise עָלֶ֖יךָ ʕālˌeʸḵā עַל upon לְ lᵊ לְ to רָעָֽה׃ ס rāʕˈā . s רָעָה evil
18:32. dixit autem rex ad Chusi estne pax puero Absalom cui respondens Chusi fiant inquit sicut puer inimici domini mei regis et universi qui consurgunt adversum eum in malumAnd the king said to Chusai: Is the young man Absalom safe? And Chusai answering him, said: Let the enemies of my lord, the king, and all that rise against him unto evil, be as the young man is.
32. And the king said unto the Cushite, Is it well with the young man Absalom? And the Cushite answered, The enemies of my lord the king, and all that rise up against thee to do thee hurt, be as that young man is.
And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do [thee] hurt, be as [that] young man:

18:32 И сказал царь Хусию: благополучен ли отрок Авессалом? И сказал Хусий: да будет с врагами господина моего царя и со всеми, злоумышляющими против тебя то же, что постигло отрока!
18:32
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
τὸν ο the
Χουσι χουσι if; whether
εἰρήνη ειρηνη peace
τῷ ο the
παιδαρίῳ παιδαριον little boy
τῷ ο the
Αβεσσαλωμ αβεσσαλωμ and; even
εἶπεν επω say; speak
ὁ ο the
Χουσι χουσι happen; become
ὡς ως.1 as; how
τὸ ο the
παιδάριον παιδαριον little boy
οἱ ο the
ἐχθροὶ εχθρος hostile; enemy
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
πάντες πας all; every
ὅσοι οσος as much as; as many as
ἐπανέστησαν επανιστημι challenge
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
εἰς εις into; for
κακά κακος bad; ugly
18:32
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
הַ ha הַ the
כּוּשִׁ֔י kkûšˈî כֻּשִׁי Ethiopian
הֲ hᵃ הֲ [interrogative]
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
לַ la לְ to
† הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
לְ lᵊ לְ to
אַבְשָׁלֹ֑ום ʔavšālˈôm אַבְשָׁלֹום Absalom
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
כּוּשִׁ֗י kkûšˈî כֻּשִׁי Ethiopian
יִהְי֤וּ yihyˈû היה be
כַ ḵa כְּ as
† הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
אֹֽיְבֵי֙ ʔˈōyᵊvê איב be hostile
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
קָ֥מוּ qˌāmû קום arise
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
לְ lᵊ לְ to
רָעָֽה׃ ס rāʕˈā . s רָעָה evil
18:32. dixit autem rex ad Chusi estne pax puero Absalom cui respondens Chusi fiant inquit sicut puer inimici domini mei regis et universi qui consurgunt adversum eum in malum
And the king said to Chusai: Is the young man Absalom safe? And Chusai answering him, said: Let the enemies of my lord, the king, and all that rise against him unto evil, be as the young man is.
32. And the king said unto the Cushite, Is it well with the young man Absalom? And the Cushite answered, The enemies of my lord the king, and all that rise up against thee to do thee hurt, be as that young man is.
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Adam Clarke: Commentary on the Bible - 1831
18:32: Is the young man Absalom safe? - This was the utmost of his solicitude, and it well merited the reproof which Joab gave him, Sa2 19:5.
2 Kings (2 Samuel) 18:33
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: The enemies: Thus Cushi obliquely and slowly informs David of the death of his son Absalom. Jdg 5:31; Psa 68:1, Psa 68:2; Dan 4:19
Carl Friedrich Keil and Franz Delitzsch

When asked about the welfare of Absalom, the Cushite replied, "May it happen to the enemies of my lord the king, and all who have risen up against thee for evil (i.e., to do thee harm), as to the young man." The death of Absalom was indicated clearly enough in these words.
John Gill
And the king said unto Cushi, is the young man Absalom safe?.... The same question that was put to Ahimaaz, 2Kings 18:29; which shows what lay nearest his heart, and was uppermost in his mind:
and Cushi answered, the enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is, which was tacitly saying he was dead, and so David understood it; and he expressed it in such a manner, that David could not be displeased with the messenger; though the message was grievous to him.
18:3318:33: Եւ խռովեցա՛ւ արքայ, եւ ել ՚ի վերնատուն դրանն եւ ելա՛ց. եւ այսպէս ասէր ՚ի լա՛լ իւրում. Որդեա՛կ իմ Աբեսողոմ, Աբեսողոմ որդեակ իմ, ո՛ տայր զմահ իմ փոխանակ քո. ե՛ս փոխանակ քո Աբեսողո՛մ որդեակ իմ, որդեա՛կ իմ Աբեսողոմ։
33 Արքան խռովուեց, բարձրացաւ դարպասի վերնատունը եւ ողբալով այս էր ասում. «Որդի՜ս, Աբեսաղո՜մ, Աբեսաղո՜մ, որդեա՜կ իմ, երանի՜ ես մեռնէի քո փոխարէն, ես մեռնէի քո փոխարէն: Աբեսաղո՜մ, որդեա՜կ իմ, որդեա՜կ իմ Աբեսաղոմ»:
33 Եւ թագաւորը խռովեցաւ ու դրան վերնատունը ելաւ ու լացաւ եւ քալելով այսպէս կ’ըսէր. «Որդեա՜կ իմ Աբիսողոմ, երանի՜ թէ քու տեղդ ես մեռնէի. Աբիսողո՜մ որդեակ իմ, որդեա՜կ իմ»։
Եւ խռովեցաւ արքայ եւ ել ի վերնատուն դրանն եւ ելաց. եւ այսպէս ասէր [266]ի լալ իւրում. Որդեակ իմ Աբիսողոմ[267], Աբիսողոմ որդեակ իմ, ո՛ տայր զմահ իմ փոխանակ քո. [268]ես փոխանակ քո,`` Աբիսողոմ որդեակ իմ, որդեակ իմ [269]Աբիսողոմ:

18:33: Եւ խռովեցա՛ւ արքայ, եւ ել ՚ի վերնատուն դրանն եւ ելա՛ց. եւ այսպէս ասէր ՚ի լա՛լ իւրում. Որդեա՛կ իմ Աբեսողոմ, Աբեսողոմ որդեակ իմ, ո՛ տայր զմահ իմ փոխանակ քո. ե՛ս փոխանակ քո Աբեսողո՛մ որդեակ իմ, որդեա՛կ իմ Աբեսողոմ։
33 Արքան խռովուեց, բարձրացաւ դարպասի վերնատունը եւ ողբալով այս էր ասում. «Որդի՜ս, Աբեսաղո՜մ, Աբեսաղո՜մ, որդեա՜կ իմ, երանի՜ ես մեռնէի քո փոխարէն, ես մեռնէի քո փոխարէն: Աբեսաղո՜մ, որդեա՜կ իմ, որդեա՜կ իմ Աբեսաղոմ»:
33 Եւ թագաւորը խռովեցաւ ու դրան վերնատունը ելաւ ու լացաւ եւ քալելով այսպէս կ’ըսէր. «Որդեա՜կ իմ Աբիսողոմ, երանի՜ թէ քու տեղդ ես մեռնէի. Աբիսողո՜մ որդեակ իմ, որդեա՜կ իմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3318:33 И смутился царь, и пошел в горницу над воротами, и плакал, и когда шел, говорил так: сын мой Авессалом! сын мой, сын мой Авессалом! о, кто дал бы мне умереть вместо тебя, Авессалом, сын мой, сын мой!
18:33 וַ wa וְ and יִּרְגַּ֣ז yyirgˈaz רגז quake הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יַּ֛עַל yyˈaʕal עלה ascend עַל־ ʕal- עַל upon עֲלִיַּ֥ת ʕᵃliyyˌaṯ עֲלִיָּה upper room הַ ha הַ the שַּׁ֖עַר ššˌaʕar שַׁעַר gate וַ wa וְ and יֵּ֑בְךְּ yyˈēvk בכה weep וְ wᵊ וְ and כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say בְּ bᵊ בְּ in לֶכְתֹּ֗ו leḵtˈô הלך walk בְּנִ֤י bᵊnˈî בֵּן son אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom בְּנִ֣י bᵊnˈî בֵּן son בְנִ֣י vᵊnˈî בֵּן son אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom מִֽי־ mˈî- מִי who יִתֵּ֤ן yittˈēn נתן give מוּתִי֙ mûṯˌî מות die אֲנִ֣י ʔᵃnˈî אֲנִי i תַחְתֶּ֔יךָ ṯaḥtˈeʸḵā תַּחַת under part אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom בְּנִ֥י bᵊnˌî בֵּן son בְנִֽי׃ vᵊnˈî בֵּן son
18:33. contristatus itaque rex ascendit cenaculum portae et flevit et sic loquebatur vadens fili mi Absalom fili mi Absalom quis mihi tribuat ut ego moriar pro te Absalom fili mi fili miThe king therefore being much moved, went up to the high chamber over the gate, and wept. And as he went he spoke in this manner: My son Absalom, Absalom my son: would to God that I might die for thee, Absalom my son, my son Absalom.
33. And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!
And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son:

18:33 И смутился царь, и пошел в горницу над воротами, и плакал, и когда шел, говорил так: сын мой Авессалом! сын мой, сын мой Авессалом! о, кто дал бы мне умереть вместо тебя, Авессалом, сын мой, сын мой!
18:33
וַ wa וְ and
יִּרְגַּ֣ז yyirgˈaz רגז quake
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יַּ֛עַל yyˈaʕal עלה ascend
עַל־ ʕal- עַל upon
עֲלִיַּ֥ת ʕᵃliyyˌaṯ עֲלִיָּה upper room
הַ ha הַ the
שַּׁ֖עַר ššˌaʕar שַׁעַר gate
וַ wa וְ and
יֵּ֑בְךְּ yyˈēvk בכה weep
וְ wᵊ וְ and
כֹ֣ה׀ ḵˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
בְּ bᵊ בְּ in
לֶכְתֹּ֗ו leḵtˈô הלך walk
בְּנִ֤י bᵊnˈî בֵּן son
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
בְּנִ֣י bᵊnˈî בֵּן son
בְנִ֣י vᵊnˈî בֵּן son
אַבְשָׁלֹ֔ום ʔavšālˈôm אַבְשָׁלֹום Absalom
מִֽי־ mˈî- מִי who
יִתֵּ֤ן yittˈēn נתן give
מוּתִי֙ mûṯˌî מות die
אֲנִ֣י ʔᵃnˈî אֲנִי i
תַחְתֶּ֔יךָ ṯaḥtˈeʸḵā תַּחַת under part
אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom
בְּנִ֥י bᵊnˌî בֵּן son
בְנִֽי׃ vᵊnˈî בֵּן son
18:33. contristatus itaque rex ascendit cenaculum portae et flevit et sic loquebatur vadens fili mi Absalom fili mi Absalom quis mihi tribuat ut ego moriar pro te Absalom fili mi fili mi
The king therefore being much moved, went up to the high chamber over the gate, and wept. And as he went he spoke in this manner: My son Absalom, Absalom my son: would to God that I might die for thee, Absalom my son, my son Absalom.
33. And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:33: O my son Absalom - It is allowed by the most able critics that this lamentation is exceedingly pathetic. In what order the words were pronounced, for much depends on this, we cannot say. Perhaps it was the following: -
בני אבשלום בני Beni Abshalom, beni! My son Absalom! O my son!
בני אבשלום Beni Abshalom! O my son Absalom!
מי יתן מותי אני תחתיך Mi yitten muthi ani thachteicha. O that I had died in thy stead!
אבשלום בני בני Abshalom, beni! beni! O Absalom, my son, my son!
Is there no hope for the soul of this profligate young man? He died in his iniquity: but is it not possible that he implored the mercy of his Maker while he hung in the tree? And is it not possible that the mercy of God was extended to him? And was not that suspension a respite, to the end that he might have time to deprecate the wrath of Divine justice?
This is at least a charitable conjecture, and humanity will delight in such a case to lay hold even on possibilities. If there be any room for hope in such a death, who that knows the worth of an immortal soul, would not wish to indulge in it?
Albert Barnes: Notes on the Bible - 1834
18:33: There is not in the whole of the Old Testament a passage of deeper pathos than this. Compare Luk 19:41. In the Hebrew Bible this verse commences the nineteenth chapter. The King James Version follows the Greek and Latin versions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: O my son: Sa2 19:4
would God: Sa2 12:10-23; Psa 103:13; Pro 10:1, Pro 17:25; Jam 5:17
Next: 2 Kings (2 Samuel) Chapter 19
Carl Friedrich Keil and Franz Delitzsch

The king understood the meaning of the words. He was agitated, and went up to the balcony of the gate (the room above the entrance) and wept, and said, walking about, "My son Absalom, my son, my son Absalom! Oh that I had died for thee, Absalom, my son, my son!" To understand this passionate utterance of anguish, we must bear in mind not only the excessive tenderness, or rather weakness, of David's paternal affection towards his son, but also his anger that Joab and his generals should have paid so little regard to his command to deal gently with Absalom. With the king's excitable temperament, this entirely prevented him from taking a just and correct view of the crime of his rebel son, which merited death, and of the penal justice of God which had been manifested in his destruction.
Geneva 1599
And the king was much (l) moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!
(l) Because he considers both the judgment of God against his sin, and could not otherwise hide his fatherly affection for his son.
John Gill
And the king was much moved,.... His affections were moved, his passions were stirred up; he was greatly troubled, distressed, and grieved:
and went up to the chamber over the gate, and wept; got out of sight and company as soon as he could; as his own dwelling was at some distance, he made haste to the chamber in the watchtower, over the gate of the city, where the watchman was, to vent his grief; and could not suppress it till he got thither:
and as he went; up the stairs to the chamber:
thus he said, O my son Absalom! my son, my son Absalom! which repetition expresses the vehemence of his affections, and how inconsolable he was on account of his son's death:
would God I had died for thee, O Absalom, my son, my son! some think he said this on account of his eternal state, being satisfied of his own; but it may be it was only the effect of natural affection, indulged to too great a degree, and unbecoming so good a man in such a case; the Targum is,"I wish I had died for thee, and thou hadst remained this day.''
John Wesley
Over the gate - Retiring himself from all men and business, that he might wholly give up himself to lamentation. My son - This he might speak from a deep sense of his eternal state, because he died in his sins, and because David himself had by his own sins been the occasion of his death. But it seems rather to be the effect of strong passion, causing him to speak unadvisedly with his lips.