Թագաւորութիւններ Բ / 2 Samuel - 5 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
How far Abner's deserting the house of Saul, his murder, and the murder of Ish-bosheth, might contribute to the perfecting of the revolution, and the establishing of David as king over all Israel, does not appear; but, it should seem, that happy change followed presently thereupon, which in this chapter we have an account of. Here is, I. David anointed king by all the tribes, ver. 1-5. II. Making himself master of the strong-hold of Zion, ver. 6-10. III. Building himself a house and strengthening himself in his kingdom, ver. 11, 12. IV. His children that were born after this, ver. 13-16. V. His victories over the Philistines, ver. 17-25.
Adam Clarke: Commentary on the Bible - 1831
The elders of all the tribes of Israel come and anoint David king over all Israel, Sa2 5:1-5. He goes against the Jebusites, and takes the strong hold of Zion, and afterwards the city itself; which is called the city of David, Sa2 5:6-9. David's prosperity, and friendship with Hiram, king of Tyre, Sa2 5:10-12. He takes more concubines, and begets several sons and daughters, Sa2 5:13-16. The Philistines gather together against him in the valley of Rephaim; he defeats them; they abandon their idols, and David and his men burn them, Sa2 5:17-21. They assemble once more in the valley of Rephaim, and David smites them from Geba to Gazer, Sa2 5:22-25.
2 Kings (2 Samuel) 5:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 5:1, The tribes come to Hebron and anoint David over Israel; Sa2 5:4, David's age; Sa2 5:6, He taking Zion from the Jebusites, dwells in it; Sa2 5:11, Hiram sends to David; Sa2 5:13, Eleven sons are born to him in Jerusalem; Sa2 5:17, David, directed by God, smites the Philistines at Baal-perazim; Sa2 5:22, and again at the mulberry trees.
Carl Friedrich Keil and Franz Delitzsch

II. The Government of David Over All Israel in the Time of Its Strength And Glory - 2 Samuel 5
After the death of Ishbosheth, David was anointed in Hebron by all the tribes as king over the whole of Israel (2Kings 5:1-5). He then proceeded to attack the Jebusites in Jerusalem, conquered their fortress Zion, and made Jerusalem the capital of his kingdom; fortifying it still further, and building a palace in it (2Kings 5:6-16), after he had twice inflicted a defeat upon the Philistines (2Kings 5:17-25). But in order that the chief city of his kingdom and the seat of his own palace might also be made the religious centre of the whole nation as a congregation of Jehovah, he first of all brought the ark of the covenant out of its place of concealment, and had it conveyed in a festal procession to Zion, and deposited there in a tent which had been specially prepared for it, as a place of worship for the whole congregation (2 Samuel 6). He then resolved to erect for the Lord in Jerusalem a temple fitted for His name; and the Lord gave him in return the promise of the eternal perpetuity of his throne (2 Samuel 7). To this there is appended a cursory account of David's wars with the neighbouring nations, by which not only his own sovereignty, but the Israelitish kingdom of God, was raised into a commanding power among the nations and kingdoms of the world. In connection with all this, David still maintained his affection and fidelity towards the fallen royal family of Saul, and showed compassion towards the last remaining descendant of that family (2Kings 9:1-13).
This account of the unfolding of the power and glory of the kingdom of Israel, through the instrumentality of David and during his reign, is so far arranged chronologically, that all the events and all the enterprises of David mentioned in this section occurred in the first half of his reign over the whole of the covenant nation. The chronological arrangement, however, is not strictly adhered to, so far as the details are concerned; but the standpoint of material resemblance is so far connected with it, that all the greater wars of David are grouped together in 2 Samuel 8 (see the introduction to 2 Samuel 8). It is obvious from this, that the plan which the historian adopted was first of all to describe the internal improvement of the Israelitish kingdom of God by David, and then to proceed to the external development of his power in conflict with the opposing nations of the world. David Anointed King over All Israel. Jerusalem Taken, and Made the Capital of the Kingdom. Victories over the Philistines. 2 Samuel 5.
Geneva 1599
Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we [are] thy (a) bone and thy flesh.
(a) We are of your kindred and closely related to you.
John Gill
INTRODUCTION TO SECOND SAMUEL 5
In this chapter we have an account of all the tribes of Israel coming to Hebron, and anointing David king over them, 2Kings 5:1; of his expedition against the Jebusites in Jerusalem, and taking from them the strong hold of Zion, 2Kings 5:6; of his building an house for himself, and of his building up his family, by taking more wives and concubines, and having more children, whose names are given, 2Kings 5:11; and of an invasion of the land by the Philistines, and David's victory over them, 2Kings 5:17.
Robert Jamieson, A. R. Fausset and David Brown
THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Kings 5:1-5)
Then came all the tribes of Israel--a combined deputation of the leading authorities in every tribe. [See on 1Chron 11:1.] David possessed the first and indispensable qualification for the throne; namely, that of being an Israelite (Deut 17:15). Of his military talent he had furnished ample proof. And the people's desire for his assumption of the government of Israel was further increased by their knowledge of the will and purpose of God, as declared by Samuel (1Kings 16:11-13).
5:15:1: Եւ եկի՛ն ամենայն ցեղքն Իսրայէլի առ Դաւիթ ՚ի Քեբրոն. խօսեցա՛ն եւ ասեն. Ահաւասիկ ոսկերք քո եւ մարմինք քո եմք։
1 Իսրայէլի բոլոր ցեղերը եկան Քեբրոն, Դաւթի մօտ, ու խօսելով նրա հետ՝ ասացին.
5 Իսրայէլին բոլոր ցեղերը Քեբրոն եկան Դաւիթին ու անոր ըսին. «Ահա մենք քու ոսկորդ ու քու մարմինդ ենք։
Եւ եկին ամենայն ցեղքն Իսրայելի առ Դաւիթ ի Քեբրոն, խօսեցան եւ ասեն. Ահաւասիկ ոսկերք քո եւ մարմինք քո եմք:

5:1: Եւ եկի՛ն ամենայն ցեղքն Իսրայէլի առ Դաւիթ ՚ի Քեբրոն. խօսեցա՛ն եւ ասեն. Ահաւասիկ ոսկերք քո եւ մարմինք քո եմք։
1 Իսրայէլի բոլոր ցեղերը եկան Քեբրոն, Դաւթի մօտ, ու խօսելով նրա հետ՝ ասացին.
5 Իսրայէլին բոլոր ցեղերը Քեբրոն եկան Դաւիթին ու անոր ըսին. «Ահա մենք քու ոսկորդ ու քու մարմինդ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 И пришли все колена Израилевы к Давиду в Хеврон и сказали: вот, мы~--- кости твои и плоть твоя;
5:1 καὶ και and; even παραγίνονται παραγινομαι happen by; come by / to / along πᾶσαι πας all; every αἱ ο the φυλαὶ φυλη tribe Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for Χεβρων χεβρων and; even εἶπαν επω say; speak αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am ὀστᾶ οστεον bone σου σου of you; your καὶ και and; even σάρκες σαρξ flesh σου σου of you; your ἡμεῖς ημεις we
5:1 וַ wa וְ and יָּבֹ֜אוּ yyāvˈōʔû בוא come כָּל־ kol- כֹּל whole שִׁבְטֵ֧י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to דָּוִ֖ד dāwˌiḏ דָּוִד David חֶבְרֹ֑ונָה ḥevrˈônā חֶבְרֹון Hebron וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִנְנ֛וּ hinnˈû הִנֵּה behold עַצְמְךָ֥ ʕaṣmᵊḵˌā עֶצֶם bone וּֽ ˈû וְ and בְשָׂרְךָ֖ vᵊśārᵊḵˌā בָּשָׂר flesh אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
5:1. et venerunt universae tribus Israhel ad David in Hebron dicentes ecce nos os tuum et caro tua sumusThen all the tribes of Israel came to David in Hebron, saying: Behold we are thy bone and thy flesh.
1. Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh.
5:1. And all the tribes of Israel went to David in Hebron, saying: “Behold, we are your bone and your flesh.
5:1. Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we [are] thy bone and thy flesh.
Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we [are] thy bone and thy flesh:

5:1 И пришли все колена Израилевы к Давиду в Хеврон и сказали: вот, мы~--- кости твои и плоть твоя;
5:1
καὶ και and; even
παραγίνονται παραγινομαι happen by; come by / to / along
πᾶσαι πας all; every
αἱ ο the
φυλαὶ φυλη tribe
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
Χεβρων χεβρων and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
ὀστᾶ οστεον bone
σου σου of you; your
καὶ και and; even
σάρκες σαρξ flesh
σου σου of you; your
ἡμεῖς ημεις we
5:1
וַ wa וְ and
יָּבֹ֜אוּ yyāvˈōʔû בוא come
כָּל־ kol- כֹּל whole
שִׁבְטֵ֧י šivṭˈê שֵׁבֶט rod
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
דָּוִ֖ד dāwˌiḏ דָּוִד David
חֶבְרֹ֑ונָה ḥevrˈônā חֶבְרֹון Hebron
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הִנְנ֛וּ hinnˈû הִנֵּה behold
עַצְמְךָ֥ ʕaṣmᵊḵˌā עֶצֶם bone
וּֽ ˈû וְ and
בְשָׂרְךָ֖ vᵊśārᵊḵˌā בָּשָׂר flesh
אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
5:1. et venerunt universae tribus Israhel ad David in Hebron dicentes ecce nos os tuum et caro tua sumus
Then all the tribes of Israel came to David in Hebron, saying: Behold we are thy bone and thy flesh.
5:1. And all the tribes of Israel went to David in Hebron, saying: “Behold, we are your bone and your flesh.
5:1. Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we [are] thy bone and thy flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: От смерти Иевосфея до избрания Давида общееврейским царем прошло около 5: лет (II:10-11; V:4-5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David King over All Israel. B. C. 1048.

1 Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. 2 Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel. 3 So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel. 4 David was thirty years old when he began to reign, and he reigned forty years. 5 In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah.
Here is, I. The humble address of all the tribes to David, beseeching him to take upon him the government (for they were now as sheep having no shepherd), and owning him for their king. Though David might by no means approve the murder of Ish-bosheth, yet he might improve the advantages he gained thereby, and accept the applications made to him thereupon. Judah had submitted to David as their king above seven years ago, and their ease and happiness, under his administration, encouraged the rest of the tribes to make their court to him. What numbers came from each tribe, with what zeal and sincerity they came, and how they were entertained for three days at Hebron, when they were all of one heart to make David king, we have a full account, 1 Chron. xii. 23-40. Here we have only the heads of their address, containing the grounds they went upon in making David king. 1. Their relation to him was some inducement: "We are thy bone and thy flesh (v. 1), not only thou art our bone and our flesh, not a stranger, unqualified by the law to be king (Deut. xvii. 15), but we are thine," that is, "we know that thou considerest us as thy bone and thy flesh, and hast as tender a concern for us as a man has for his own body, which Saul and his house had not. We are thy bone and thy flesh, and therefore thou wilt be as glad as we shall be to put an end to this long civil war; and thou wilt take pity on us, protect us, and do thy utmost for our welfare." Those who take Christ for their king may thus plead with him: "We are thy bone and thy flesh, thou hast made thyself in all things like unto thy brethren (Heb. ii. 17); therefore be thou our ruler, and let this ruin be under thy hand," Isa. iii. 6. 2. His former good services to the public were a further inducement (v. 2): "When Saul was king he was but the cypher, thou wast the figure, thou wast he that leddest out Israel to battle, and broughtest them in in triumph; and therefore who so fit now to fill the vacant throne?" He that is faithful in a little deserves to be entrusted with more. Former good offices done for us should be gratefully remembered by us when there is occasion. 3. The divine appointment was the greatest inducement of all: The Lord said, Thou shalt feed my people Israel, that is, thou shalt rule them; for princes are to feed their people as shepherds, in every thing consulting the subjects' benefit, feeding them and not fleecing them. "And thou shalt be not only a king to govern in peace, but a captain to preside in war, and be exposed to all the toils and perils of the camp." Since God has said so, now at length, when need drives them to it, they are persuaded to say so too.
II. The public and solemn inauguration of David, v. 3. A convention of the states was called; all the elders of Israel came to him; the contract was settled, the pacta conventa--covenants, sworn to, and subscribed on both sides. He obliged himself to protect them as their judge in peace and captain in war; and they obliged themselves to obey him. He made a league with them to which God was a witness: it was before the Lord. Hereupon he was, for the third time, anointed king. His advances were gradual, that his faith might be tried and that he might gain experience. And thus his kingdom typified that of the Messiah, which was to come to its height by degrees; for we see not yet all things put under him (Heb. ii. 8), but we shall see it, 1 Cor. xv. 25.
III. A general account of his reign and age. He was thirty years old when he began to reign, upon the death of Saul, v. 4. At that age the Levites were at first appointed to begin their administration, Num. iv. 3. About that age the Son of David entered upon his public ministry, Luke iii. 23. Then men come to their full maturity of strength and judgment. He reigned, in all, forty years and six months, of which seven years and a half in Hebron and thirty-three years in Jerusalem, v. 5. Hebron had been famous, Josh. xiv. 15. It was a priest's city. But Jerusalem was to be more so, and to be the holy city. Great kings affected to raise cities of their own, Gen. x. 11, 36, 32-35. David did so, and Jerusalem was the city of David. It is a name famous to the end of the Bible (Rev. xxi.), where we read of a new Jerusalem.
Adam Clarke: Commentary on the Bible - 1831
5:1: Then came all the tribes of Israel - Ish-bosheth the king, and Abner the general, being dead, they had no hope of maintaining a separate kingdom, and therefore thought it better to submit to David's authority. And they founded their resolution on three good arguments:
1. David was their own countryman; We are thy bone and thy flesh.
2. Even in Saul's time David had been their general, and had always led them to victory; Thou wast he that leddest out and broughtest in Israel.
3. God had appointed him to the kingdom, to govern and protect the people; The Lord said to thee, Thou shalt feed my people and be a captain over Israel.
2 Kings (2 Samuel) 5:3
Albert Barnes: Notes on the Bible - 1834
5:1: Compare the marginal reference. The chronicler adds some interesting details 2Sa. 12:23-40 of the manner in which the various tribes from both sides of the Jordan came to Hebron to make David king, and of the joyful festivities on the occasion. The consummation to which events in God's Providence had been leading had now come. Saul and Jonathan, Abner and Ish-bosheth, were dead; David was already head of a very large portion of Israel; the Philistines, and perhaps the remnant of the Canaanites, were restless and threatening; and it was obviously the interest of the Israelite nation to unite themselves under the sovereignty of the valiant and virtuous son of Jesse, their former deliverer, and the man designated by the word of God as their Captain and Shepherd. Accordingly he was at once anointed king over all Israel (compare Sa2 2:4 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: came: Ch1 11:1-3, Ch1 12:23-40
we: Sa2 19:13; Gen 29:14; Deu 17:15; Jdg 9:2; Eph 5:30; Heb 2:14
Carl Friedrich Keil and Franz Delitzsch

2Kings 5:1-2
David Anointed King over all Israel. - 2Kings 5:1-3 (compare with this the parallel passages in 1Chron 11:1-3). After the death of Ishbosheth, all the tribes of Israel (except Judah) came to Hebron in the persons of their representatives the elders (vid., 2Kings 5:3), in response to the summons of Abner (2Kings 3:17-19), to do homage to David as their king. They assigned three reasons for their coming: (1.) "Behold, we are thy bone and thy flesh," i.e., thy blood-relations, inasmuch as all the tribes of Israel were lineal descendants of Jacob (vid., Gen 29:14; Judg 9:2). (2.) "In time past, when Saul was king over us, thou wast the leader of Israel (thou leddest out and broughtest in Israel)," i.e., thou didst superintend the affairs of Israel (see at Num 27:17; and for the fact itself, 1Kings 18:5). מוציא הייתה is an error in writing for המּוציא היית, and מבי for מביא, with the א dropped, as in 3Kings 21:21, etc. (vid., Olshausen, Gr. p. 69). (3.) They ended by asserting that Jehovah had called him to be the shepherd and prince over His people. The remarks which we have already made at 2Kings 3:18 respecting Abner's appeal to a similar utterance on the part of Jehovah, are equally applicable to the words of Jehovah to David which are quoted here: "Thou shalt feed my people Israel," etc. On the Piska, see the note to Josh 4:1.
2Kings 5:3
"All the elders of Israel came" is a repetition of 2Kings 5:1, except that the expression "all the tribes of Israel" is more distinctly defined as meaning "all the elders of Israel." "So all the elders came; ... and king David made a covenant with them in Hebron before the Lord (see at 2Kings 3:21): and they anointed David king over (all) Israel." The writer of the Chronicles adds, "according to the word of the Lord through Samuel," i.e., so that the command of the Lord to Samuel, to anoint David king over Israel (1Kings 16:1, 1Kings 16:12), found its complete fulfilment in this.
2Kings 5:4-5
The age of David when he began to reign is given here, viz., thirty years old; also the length of his reign, viz., seven years and a half at Hebron over Judah, and thirty-three years at Jerusalem over Israel and Judah. In the books of Chronicles these statements occur at the close of David's reign (1Chron 29:27).
John Gill
Then came all the tribes of Israel to David unto Hebron,.... All the rest of the tribes, save the tribe of Judah, who had made him king over them in Hebron seven years ago. These were ambassadors sent in the name of the several tribes to him, quickly after the deaths of Abner and Ishbosheth; from having any hand in which David had sufficiently cleared himself, and which had tended to reconcile the minds of the people of Israel to him:
and spake, saying, we are thy bone and thy flesh; for though he was of the tribe of Judah, yet as all the tribes sprung from one man, they were all one bone, flesh, and blood; all nearly related to each other, all of the same general family of which David was; and so, according to their law, a fit person to be their king, Deut 16:18; and from whom they might expect clemency and tenderness, being so near akin to them.
5:25:2: Եւ յերէկն եւ յեռանտ մինչ է՛ր Սաւուղ թագաւոր ՚ի վերայ մեր. դո՛ւ էիր որ մուծանէիր եւ հանէիր զԻսրայէլ. եւ ասա՛ց քեզ Տէր. Դո՛ւ հովուեսցես ժողովրդեան իմոյ Իսրայէլի, եւ դո՛ւ լիցիս յառաջնորդ ՚ի վերայ Իսրայէլի[3197]։ [3197] Ոմանք. Եւ ասէ քեզ Տէր. Դու... ժողովրդեան իմում Իսրայէլի։
2 «Մենք քո ոսկորը եւ քո մարմինն ենք: Անցեալում, երբ Սաւուղը մեր թագաւորն էր, դու էիր իսրայէլացիներին առաջնորդողը եւ ի մի հաւաքողը: Տէրը քեզ ասաց. “Դու պիտի հովուես Իսրայէլի իմ ժողովրդին, դու ես լինելու Իսրայէլի առաջնորդը”»:
2 Ասկէ առաջ ալ*՝ երբ Սաւուղ մեր վրայ թագաւոր էր, Իսրայէլը դուրս հանողն ու ներս բերողը դուն էիր եւ Տէրը քեզի ըսաւ. ‘Իմ ժողովուրդս՝ Իսրայէլը՝ դուն պիտի հովուես ու Իսրայէլի վրայ իշխան պիտի ըլլաս’»։
Եւ յերէկն եւ յեռանդ մինչ էր Սաւուղ թագաւոր ի վերայ մեր, դու էիր որ մուծանէիր եւ հանէիր զԻսրայէլ. եւ ասաց քեզ Տէր. Դու հովուեսցես ժողովրդեան իմոյ Իսրայելի, եւ դու լիցիս առաջնորդ ի վերայ Իսրայելի:

5:2: Եւ յերէկն եւ յեռանտ մինչ է՛ր Սաւուղ թագաւոր ՚ի վերայ մեր. դո՛ւ էիր որ մուծանէիր եւ հանէիր զԻսրայէլ. եւ ասա՛ց քեզ Տէր. Դո՛ւ հովուեսցես ժողովրդեան իմոյ Իսրայէլի, եւ դո՛ւ լիցիս յառաջնորդ ՚ի վերայ Իսրայէլի[3197]։
[3197] Ոմանք. Եւ ասէ քեզ Տէր. Դու... ժողովրդեան իմում Իսրայէլի։
2 «Մենք քո ոսկորը եւ քո մարմինն ենք: Անցեալում, երբ Սաւուղը մեր թագաւորն էր, դու էիր իսրայէլացիներին առաջնորդողը եւ ի մի հաւաքողը: Տէրը քեզ ասաց. “Դու պիտի հովուես Իսրայէլի իմ ժողովրդին, դու ես լինելու Իսրայէլի առաջնորդը”»:
2 Ասկէ առաջ ալ*՝ երբ Սաւուղ մեր վրայ թագաւոր էր, Իսրայէլը դուրս հանողն ու ներս բերողը դուն էիր եւ Տէրը քեզի ըսաւ. ‘Իմ ժողովուրդս՝ Իսրայէլը՝ դուն պիտի հովուես ու Իսրայէլի վրայ իշխան պիտի ըլլաս’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 еще вчера и третьего дня, когда Саул царствовал над нами, ты выводил и вводил Израиля; и сказал Господь тебе: >.
5:2 καὶ και and; even ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third ὄντος ειμι be Σαουλ σαουλ Saoul; Saul βασιλέως βασιλευς monarch; king ἐφ᾿ επι in; on ἡμῖν ημιν us σὺ συ you ἦσθα ειμι be ὁ ο the ἐξάγων εξαγω lead out; bring out καὶ και and; even εἰσάγων εισαγω lead in; bring in τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward σέ σε.1 you σὺ συ you ποιμανεῖς ποιμαινω shepherd τὸν ο the λαόν λαος populace; population μου μου of me; mine τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even σὺ συ you ἔσει ειμι be εἰς εις into; for ἡγούμενον ηγεομαι lead; consider ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel
5:2 גַּם־ gam- גַּם even אֶתְמֹ֣ול ʔeṯmˈôl אֶתְמֹול yesterday גַּם־ gam- גַּם even שִׁלְשֹׁ֗ום šilšˈôm שִׁלְשֹׁום day before yesterday בִּ bi בְּ in הְיֹ֨ות hᵊyˌôṯ היה be שָׁא֥וּל šāʔˌûl שָׁאוּל Saul מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king עָלֵ֔ינוּ ʕālˈênû עַל upon אַתָּ֗ה ʔattˈā אַתָּה you הָיִ֛יתָהייתה *hāyˈîṯā היה be הַ† *ha הַ the מֹּוצִ֥יאמוציא *mmôṣˌî יצא go out וְו *wᵊ וְ and הַה *ha הַ the מֵּבִ֖יאמבי *mmēvˌî בוא come אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לְךָ֗ lᵊḵˈā לְ to אַתָּ֨ה ʔattˌā אַתָּה you תִרְעֶ֤ה ṯirʕˈeh רעה pasture אֶת־ ʔeṯ- אֵת [object marker] עַמִּי֙ ʕammˌî עַם people אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אַתָּ֛ה ʔattˈā אַתָּה you תִּהְיֶ֥ה tihyˌeh היה be לְ lᵊ לְ to נָגִ֖יד nāḡˌîḏ נָגִיד chief עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:2. sed et heri et nudius tertius cum esset Saul rex super nos tu eras educens et reducens Israhel dixit autem Dominus ad te tu pasces populum meum Israhel et tu eris dux super IsrahelMoreover yesterday also and the day before, when Saul was king over us, thou wast he that did lead out and bring in Israel: and the Lord said to thee: Thou shalt feed my people Israel, and thou shalt be prince over Israel.
2. In times past, when Saul was king over us, it was thou that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be prince over Israel.
5:2. Moreover, yesterday and the day before, when Saul was king over us, you were the one leading out and leading back Israel. Then the Lord said to you, ‘You shall pasture my people Israel, and you shall be the leader over Israel.’ ”
5:2. Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel.
Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel:

5:2 еще вчера и третьего дня, когда Саул царствовал над нами, ты выводил и вводил Израиля; и сказал Господь тебе: <<ты будешь пасти народ Мой Израиля и ты будешь вождем Израиля>>.
5:2
καὶ και and; even
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
ὄντος ειμι be
Σαουλ σαουλ Saoul; Saul
βασιλέως βασιλευς monarch; king
ἐφ᾿ επι in; on
ἡμῖν ημιν us
σὺ συ you
ἦσθα ειμι be
ο the
ἐξάγων εξαγω lead out; bring out
καὶ και and; even
εἰσάγων εισαγω lead in; bring in
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
σέ σε.1 you
σὺ συ you
ποιμανεῖς ποιμαινω shepherd
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
σὺ συ you
ἔσει ειμι be
εἰς εις into; for
ἡγούμενον ηγεομαι lead; consider
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
5:2
גַּם־ gam- גַּם even
אֶתְמֹ֣ול ʔeṯmˈôl אֶתְמֹול yesterday
גַּם־ gam- גַּם even
שִׁלְשֹׁ֗ום šilšˈôm שִׁלְשֹׁום day before yesterday
בִּ bi בְּ in
הְיֹ֨ות hᵊyˌôṯ היה be
שָׁא֥וּל šāʔˌûl שָׁאוּל Saul
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
עָלֵ֔ינוּ ʕālˈênû עַל upon
אַתָּ֗ה ʔattˈā אַתָּה you
הָיִ֛יתָהייתה
*hāyˈîṯā היה be
הַ
*ha הַ the
מֹּוצִ֥יאמוציא
*mmôṣˌî יצא go out
וְו
*wᵊ וְ and
הַה
*ha הַ the
מֵּבִ֖יאמבי
*mmēvˌî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לְךָ֗ lᵊḵˈā לְ to
אַתָּ֨ה ʔattˌā אַתָּה you
תִרְעֶ֤ה ṯirʕˈeh רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּי֙ ʕammˌî עַם people
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אַתָּ֛ה ʔattˈā אַתָּה you
תִּהְיֶ֥ה tihyˌeh היה be
לְ lᵊ לְ to
נָגִ֖יד nāḡˌîḏ נָגִיד chief
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:2. sed et heri et nudius tertius cum esset Saul rex super nos tu eras educens et reducens Israhel dixit autem Dominus ad te tu pasces populum meum Israhel et tu eris dux super Israhel
Moreover yesterday also and the day before, when Saul was king over us, thou wast he that did lead out and bring in Israel: and the Lord said to thee: Thou shalt feed my people Israel, and thou shalt be prince over Israel.
5:2. Moreover, yesterday and the day before, when Saul was king over us, you were the one leading out and leading back Israel. Then the Lord said to you, ‘You shall pasture my people Israel, and you shall be the leader over Israel.’ ”
5:2. Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Еще вчера и третьего дня, т. е. вообще в прежнее время.

Ты выводил и вводил Израиля, т. е. предводительствовал израильскими войсками во время сражений с неприятелем.

И сказал Господь тебе... См. 1: Цар. XVI; 2: Цар. III:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: leddest out: Num 27:17; Sa1 18:13, Sa1 18:16, Sa1 25:28; Isa 55:4
feed: Sa2 7:7; Sa1 16:1, Sa1 16:12, Sa1 16:13, Sa1 25:30; Psa 78:70-72; Isa 40:11; Eze 34:23; Eze 37:24, Eze 37:25; Mic 5:4; Mat 2:6; Joh 10:3, Joh 10:4, Joh 10:11
a captain: Sa1 9:16, Sa1 13:14; Kg2 20:5; Isa 55:4; Heb 2:10
John Gill
Also in time past, when Saul was king over us,.... Even over all the tribes of Israel:
thou wast he that leddest out and broughtest in Israel; that led out the armies of Israel against their enemies, fought their battles for them, obtained victories, and brought the troops under his command home in safety; and the remembrance of these valiant acts of his, which then endeared him to the people, was now another reason for their choosing him king: and another follows, the chiefest of them all:
and the Lord said to thee; when anointed by Samuel; for though what follows is not recorded in so many words, yet the sense of it is expressed in the anointing him to be king, whose office, as such, lay in doing the following things:
thou shalt feed my people Israel; as a shepherd feeds his flock; hence kings were frequently called shepherds, and David particularly, in which he was an eminent type of Christ, see Ps 78:71,
and thou shalt be a captain over Israel; the Targum is,"and thou shalt be king over Israel;''which gives the true sense of the tribes, and which was the chief and prevailing reason with them to make him their king; and which they, at least many of them, would have done before, even immediately upon the death of Saul, but that they were persuaded by Abner to yield obedience to Ishbosheth he set up.
John Wesley
Shalt feed - That is, rule them, and take care of them, as a shepherd doth of his sheep, Ps 78:70-71. This expression, he useth to admonish David, that he was not made a king to advance his own glory, but for the good of his people; whom he ought to rule with all tenderness, and to watch over with all diligence.
5:35:3: Եւ եկին ամենայն ծերքն Իսրայէլի առ արքայ ՚ի Քեբրոն. եւ ուխտեա՛ց ընդ նոսա ուխտ արքայ Դաւիթ ՚ի Քեբրոն առաջի Տեառն։ Եւ օծին զԴաւիթ թագաւոր ՚ի վերայ ամենայն Իսրայէլի[3198]։ [3198] Ոմանք. ԶԴաւիթ ՚ի թագաւոր ՚ի վերայ։
3 Իսրայէլի բոլոր ծերերը եկան Քեբրոն, արքայի մօտ, եւ Դաւիթ արքան նրանց հետ ուխտ դրեց Քեբրոնում, Տիրոջ առջեւ: Նրանք Դաւթին թագաւոր օծեցին ամբողջ Իսրայէլի վրայ:
3 Իսրայէլին բոլոր ծերերը Քեբրոն եկան թագաւորին ու Դաւիթ թագաւորը Քեբրոնի մէջ Տէրոջը առջեւ անոնց հետ դաշնակցութիւն ըրաւ։ Անոնք Դաւիթը Իսրայէլի վրայ թագաւոր օծեցին։
Եւ եկին ամենայն ծերքն Իսրայելի առ արքայ ի Քեբրոն, եւ ուխտեաց ընդ նոսա ուխտ արքայ Դաւիթ ի Քեբրոն առաջի Տեառն. եւ օծին զԴաւիթ թագաւոր ի վերայ ամենայն Իսրայելի:

5:3: Եւ եկին ամենայն ծերքն Իսրայէլի առ արքայ ՚ի Քեբրոն. եւ ուխտեա՛ց ընդ նոսա ուխտ արքայ Դաւիթ ՚ի Քեբրոն առաջի Տեառն։ Եւ օծին զԴաւիթ թագաւոր ՚ի վերայ ամենայն Իսրայէլի[3198]։
[3198] Ոմանք. ԶԴաւիթ ՚ի թագաւոր ՚ի վերայ։
3 Իսրայէլի բոլոր ծերերը եկան Քեբրոն, արքայի մօտ, եւ Դաւիթ արքան նրանց հետ ուխտ դրեց Քեբրոնում, Տիրոջ առջեւ: Նրանք Դաւթին թագաւոր օծեցին ամբողջ Իսրայէլի վրայ:
3 Իսրայէլին բոլոր ծերերը Քեբրոն եկան թագաւորին ու Դաւիթ թագաւորը Քեբրոնի մէջ Տէրոջը առջեւ անոնց հետ դաշնակցութիւն ըրաւ։ Անոնք Դաւիթը Իսրայէլի վրայ թագաւոր օծեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 И пришли все старейшины Израиля к царю в Хеврон, и заключил с ними царь Давид завет в Хевроне пред Господом; и помазали Давида в царя над [всем] Израилем.
5:3 καὶ και and; even ἔρχονται ερχομαι come; go πάντες πας all; every οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king εἰς εις into; for Χεβρων χεβρων and; even διέθετο διατιθεμαι put through; make αὐτοῖς αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith διαθήκην διαθηκη covenant ἐν εν in Χεβρων χεβρων in the face; facing κυρίου κυριος lord; master καὶ και and; even χρίουσιν χριω anoint τὸν ο the Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on πάντα πας all; every Ισραηλ ισραηλ.1 Israel
5:3 וַ֠ wa וְ and יָּבֹאוּ yyāvōʔˌû בוא come כָּל־ kol- כֹּל whole זִקְנֵ֨י ziqnˌê זָקֵן old יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king חֶבְרֹ֔ונָה ḥevrˈônā חֶבְרֹון Hebron וַ wa וְ and יִּכְרֹ֣ת yyiḵrˈōṯ כרת cut לָהֶם֩ lāhˌem לְ to הַ ha הַ the מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king דָּוִ֥ד dāwˌiḏ דָּוִד David בְּרִ֛ית bᵊrˈîṯ בְּרִית covenant בְּ bᵊ בְּ in חֶבְרֹ֖ון ḥevrˌôn חֶבְרֹון Hebron לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּמְשְׁח֧וּ yyimšᵊḥˈû משׁח smear אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֛ד dāwˈiḏ דָּוִד David לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
5:3. venerunt quoque et senes de Israhel ad regem in Hebron et percussit cum eis rex David foedus in Hebron coram Domino unxeruntque David in regem super IsrahelThe ancients also of Israel came to the king of Hebron, and king David made a league with them in Hebron before the Lord: and they anointed David to be king over Israel.
3. So all the elders of Israel came to the king to Hebron; and king David made a covenant with them in Hebron before the LORD: and they anointed David king over Israel.
5:3. Also, the elders of Israel went to the king at Hebron, and king David struck a pact with them at Hebron in the sight of the Lord. And they anointed David as king over Israel.
5:3. So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel.
So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel:

5:3 И пришли все старейшины Израиля к царю в Хеврон, и заключил с ними царь Давид завет в Хевроне пред Господом; и помазали Давида в царя над [всем] Израилем.
5:3
καὶ και and; even
ἔρχονται ερχομαι come; go
πάντες πας all; every
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
εἰς εις into; for
Χεβρων χεβρων and; even
διέθετο διατιθεμαι put through; make
αὐτοῖς αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
διαθήκην διαθηκη covenant
ἐν εν in
Χεβρων χεβρων in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
χρίουσιν χριω anoint
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
βασιλέα βασιλευς monarch; king
ἐπὶ επι in; on
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
5:3
וַ֠ wa וְ and
יָּבֹאוּ yyāvōʔˌû בוא come
כָּל־ kol- כֹּל whole
זִקְנֵ֨י ziqnˌê זָקֵן old
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
חֶבְרֹ֔ונָה ḥevrˈônā חֶבְרֹון Hebron
וַ wa וְ and
יִּכְרֹ֣ת yyiḵrˈōṯ כרת cut
לָהֶם֩ lāhˌem לְ to
הַ ha הַ the
מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king
דָּוִ֥ד dāwˌiḏ דָּוִד David
בְּרִ֛ית bᵊrˈîṯ בְּרִית covenant
בְּ bᵊ בְּ in
חֶבְרֹ֖ון ḥevrˌôn חֶבְרֹון Hebron
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּמְשְׁח֧וּ yyimšᵊḥˈû משׁח smear
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֛ד dāwˈiḏ דָּוִד David
לְ lᵊ לְ to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
5:3. venerunt quoque et senes de Israhel ad regem in Hebron et percussit cum eis rex David foedus in Hebron coram Domino unxeruntque David in regem super Israhel
The ancients also of Israel came to the king of Hebron, and king David made a league with them in Hebron before the Lord: and they anointed David to be king over Israel.
5:3. Also, the elders of Israel went to the king at Hebron, and king David struck a pact with them at Hebron in the sight of the Lord. And they anointed David as king over Israel.
5:3. So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И помазали Давида в царя. "Царского помазания Давид сподобился от Самуила. Дееписание же помазаниями называет и двукратное избрание его народом" (блаж. Феодорит, толк. на 2: Цар., вопр. 15).
Adam Clarke: Commentary on the Bible - 1831
5:3: They anointed David king - This was the third time that David was anointed, having now taken possession of the whole kingdom.
2 Kings (2 Samuel) 5:6
Albert Barnes: Notes on the Bible - 1834
5:3: Before the Lord - Abiathar and Zadok the priests were both with David, and the tabernacle and altar may have been at Hebron, though the ark was at Kirjath-jearim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: So all: Exo 3:16; Ch1 11:3
made: Sa1 11:15; Kg2 11:17; Ch2 23:16; Neh 9:38
before: Jdg 11:11; Sa1 23:18
anointed: Sa2 2:4; Sa1 16:13
Geneva 1599
So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron (b) before the LORD: and they anointed David king over Israel.
(b) That is, taking the Lord to witness: for the ark was still in Abinadab's house.
John Gill
So all the elders of Israel came to the king to Hebron,.... Which either explains what is meant by the tribes coming to him, 2Kings 5:1; namely, coming by their elders as their representatives; or else the meaning is, that the messengers the tribes sent, when they returned and reported the favourable reception they had met with from David; the elders of the several tribes, the princes or principal men met, and came together to David in Hebron:
and King David made a league with them before the Lord; the states of the nation; he entered into a covenant with them; he on his part promising to rule them in justice and judgment according to the laws, and they promising to yield a cheerful obedience to him in all things just and lawful: and this was done "before the Lord"; either before the ark of the Lord, as Abarbinel; but that was in Kirjathjearim, from whence it was after this brought by David to this city; rather, as Kimchi observes, wherever all Israel, or the greater part of them, were assembled, there the divine Shechinah or Majesty dwelt; so that what was done in a public assembly was reckoned as done before the Lord, and in his presence; or this covenant was made before the Lord, and each party appealed to him as witness of it, so that it was a very solemn one:
and they anointed David king over Israel; that is, over all Israel, which was the third time of his being anointed; the first was by Samuel, pointing out the person the Lord chose and appointed king; the second was by the tribe of Judah, when they invested him with the office of a king over them; and now by all the tribes, when he was inaugurated into the whole kingdom of Israel; and not only the elders came at this time, but great numbers of the people from the several tribes, and continued with David some days, eating, drinking and rejoicing, see 1Chron 12:1.
John Wesley
A league - Whereby David obliged himself to rule them according to God's laws; and the people promised obedience to him.
Robert Jamieson, A. R. Fausset and David Brown
King David made a league with them in Hebron before the Lord--(see on 1Kings 10:17). This formal declaration of the constitution was chiefly made at the commencement of a new dynasty, or at the restoration of the royal family after a usurpation (4Kings 11:17), though circumstances sometimes led to its being renewed on the accession of any new sovereign (3Kings 12:4). It seems to have been accompanied by religious solemnities.
5:45:4: Որդի ամաց երեսնից Դաւիթ ՚ի թագաւորել իւրում. եւ քառասուն ա՛մ թագաւորեաց[3199]։ [3199] Յօրինակին պակասէր. Ամաց երեսնից Դաւիթ ՚ի թա՛՛։
4 Դաւիթը երեսուն տարեկան էր, երբ թագաւոր դարձաւ, եւ քառասուն տարի թագաւորեց.
4 Դաւիթ երեսուն տարեկան էր, երբ թագաւոր եղաւ ու քառասուն տարի թագաւորութիւն ըրաւ։
Որդի ամաց երեսնից Դաւիթ ի թագաւորել իւրում. եւ քառասուն ամ թագաւորեաց:

5:4: Որդի ամաց երեսնից Դաւիթ ՚ի թագաւորել իւրում. եւ քառասուն ա՛մ թագաւորեաց[3199]։
[3199] Յօրինակին պակասէր. Ամաց երեսնից Դաւիթ ՚ի թա՛՛։
4 Դաւիթը երեսուն տարեկան էր, երբ թագաւոր դարձաւ, եւ քառասուն տարի թագաւորեց.
4 Դաւիթ երեսուն տարեկան էր, երբ թագաւոր եղաւ ու քառասուն տարի թագաւորութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Тридцать лет было Давиду, когда он воцарился; царствовал сорок лет.
5:4 υἱὸς υιος son τριάκοντα τριακοντα thirty ἐτῶν ετος year Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῷ ο the βασιλεῦσαι βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year ἐβασίλευσεν βασιλευω reign
5:4 בֶּן־ ben- בֵּן son שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three שָׁנָ֛ה šānˈā שָׁנָה year דָּוִ֖ד dāwˌiḏ דָּוִד David בְּ bᵊ בְּ in מָלְכֹ֑ו mālᵊḵˈô מלך be king אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֖ה šānˌā שָׁנָה year מָלָֽךְ׃ mālˈāḵ מלך be king
5:4. filius triginta annorum erat David cum regnare coepisset et quadraginta annis regnavitDavid was thirty years old when he began to reign, and he reigned forty years.
4. David was thirty years old when he began to reign, and he reigned forty years.
5:4. David was a son of thirty years, when he had begun to reign, and he reigned for forty years.
5:4. David [was] thirty years old when he began to reign, [and] he reigned forty years.
David [was] thirty years old when he began to reign, [and] he reigned forty years:

5:4 Тридцать лет было Давиду, когда он воцарился; царствовал сорок лет.
5:4
υἱὸς υιος son
τριάκοντα τριακοντα thirty
ἐτῶν ετος year
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῷ ο the
βασιλεῦσαι βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
5:4
בֶּן־ ben- בֵּן son
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
שָׁנָ֛ה šānˈā שָׁנָה year
דָּוִ֖ד dāwˌiḏ דָּוִד David
בְּ bᵊ בְּ in
מָלְכֹ֑ו mālᵊḵˈô מלך be king
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָ֖ה šānˌā שָׁנָה year
מָלָֽךְ׃ mālˈāḵ מלך be king
5:4. filius triginta annorum erat David cum regnare coepisset et quadraginta annis regnavit
David was thirty years old when he began to reign, and he reigned forty years.
5:4. David was a son of thirty years, when he had begun to reign, and he reigned for forty years.
5:4. David [was] thirty years old when he began to reign, [and] he reigned forty years.
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Albert Barnes: Notes on the Bible - 1834
5:4: The age of David is conclusive as to the fact that the earlier years of Saul's reign (during which Jonathan grew up to be a man) are passed over in silence, and that the events narrated from 1 Sam. 13 to the end of the book did not occupy more than 10 years. If David was 20 years old at the time he killed Goliath, four years in Saul's service, four years of wandering from place to place, one year and four months in the country of the Philistines, and a few months after Saul's death, would make up the 10 years necessary to bring him to the age of 30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: thirty: Luk 3:23
forty: Ch1 26:31, Ch1 29:27
John Gill
David was thirty years old when he began reign,.... Over Judah, which was the age of his antitype Christ, when he entered upon his public ministry, Lk 3:23,
and he reigned forty years; and six months, as appears by 2Kings 5:5; but the months are not mentioned, only the round number of years given: two reasons the Jews (a) give for this; the one, that he fled six months from Absalom; the other is, that he was ill in Hebron so long, and therefore are not reckoned.
(a) Hieron. Trad. Heb. in lib. Reg. fol. 77. I.
5:55:5: Եւթն ամ եւ վեց ամիս թագաւորեաց ՚ի Քեբրոն ՚ի վերայ Յուդայ. եւ երեսուն եւ երի՛ս ամս թագաւորեաց ՚ի վերայ ամենայն Իսրայէլի եւ Յուդայ յԵրուսաղէմ։
5 եօթը տարի վեց ամիս թագաւորեց Քեբրոնում Յուդայի երկրի վրայ եւ երեսուներեք տարի Երուսաղէմում՝ ամբողջ Իսրայէլի ու Յուդայի երկրի վրայ:
5 Քեբրոնի մէջ Յուդայի վրայ եօթը տարի ու վեց ամիս թագաւորութիւն ըրաւ ու Երուսաղէմի մէջ բոլոր Իսրայէլի ու Յուդայի վրայ երեսունըերեք տարի թագաւորութիւն ըրաւ։
Եւթն ամ եւ վեց ամիս թագաւորեաց ի Քեբրոն ի վերայ Յուդայ, եւ երեսուն եւ երիս ամս թագաւորեաց ի վերայ ամենայն Իսրայելի եւ Յուդայ յԵրուսաղէմ:

5:5: Եւթն ամ եւ վեց ամիս թագաւորեաց ՚ի Քեբրոն ՚ի վերայ Յուդայ. եւ երեսուն եւ երի՛ս ամս թագաւորեաց ՚ի վերայ ամենայն Իսրայէլի եւ Յուդայ յԵրուսաղէմ։
5 եօթը տարի վեց ամիս թագաւորեց Քեբրոնում Յուդայի երկրի վրայ եւ երեսուներեք տարի Երուսաղէմում՝ ամբողջ Իսրայէլի ու Յուդայի երկրի վրայ:
5 Քեբրոնի մէջ Յուդայի վրայ եօթը տարի ու վեց ամիս թագաւորութիւն ըրաւ ու Երուսաղէմի մէջ բոլոր Իսրայէլի ու Յուդայի վրայ երեսունըերեք տարի թագաւորութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 В Хевроне царствовал над Иудою семь лет и шесть месяцев, и в Иерусалиме царствовал тридцать три года над всем Израилем и Иудою.
5:5 ἑπτὰ επτα seven ἔτη ετος year καὶ και and; even ἓξ εξ six μῆνας μην.1 month ἐβασίλευσεν βασιλευω reign ἐν εν in Χεβρων χεβρων in; on τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even τριάκοντα τριακοντα thirty τρία τρεις three ἔτη ετος year ἐβασίλευσεν βασιλευω reign ἐπὶ επι in; on πάντα πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδαν ιουδας Ioudas; Iuthas ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
5:5 בְּ bᵊ בְּ in חֶבְרֹון֙ ḥevrôn חֶבְרֹון Hebron מָלַ֣ךְ mālˈaḵ מלך be king עַל־ ʕal- עַל upon יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שָׁנִ֖ים šānˌîm שָׁנָה year וְ wᵊ וְ and שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month וּ û וְ and בִ vi בְּ in ירוּשָׁלִַ֣ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem מָלַ֗ךְ mālˈaḵ מלך be king שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three וְ wᵊ וְ and שָׁלֹשׁ֙ šālˌōš שָׁלֹשׁ three שָׁנָ֔ה šānˈā שָׁנָה year עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וִ wi וְ and יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
5:5. in Hebron regnavit super Iudam septem annis et sex mensibus in Hierusalem autem regnavit triginta tribus annis super omnem Israhel et IudamIn Hebron he reigned over Juda seven years and six months: and in Jerusalem he reigned three and thirty years over all Israel and Juda.
5. In Hebron he reigned over Judah seven years and six mouths: and in Jerusalem he reigned thirty and three years over all Israel and Judah.
5:5. In Hebron, he reigned over Judah for seven years and six months. Then in Jerusalem, he reigned for thirty-three years over all of Israel and Judah.
5:5. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah.
In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah:

5:5 В Хевроне царствовал над Иудою семь лет и шесть месяцев, и в Иерусалиме царствовал тридцать три года над всем Израилем и Иудою.
5:5
ἑπτὰ επτα seven
ἔτη ετος year
καὶ και and; even
ἓξ εξ six
μῆνας μην.1 month
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Χεβρων χεβρων in; on
τὸν ο the
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
τριάκοντα τριακοντα thirty
τρία τρεις three
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
ἐπὶ επι in; on
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδαν ιουδας Ioudas; Iuthas
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
5:5
בְּ bᵊ בְּ in
חֶבְרֹון֙ ḥevrôn חֶבְרֹון Hebron
מָלַ֣ךְ mālˈaḵ מלך be king
עַל־ ʕal- עַל upon
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שָׁנִ֖ים šānˌîm שָׁנָה year
וְ wᵊ וְ and
שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six
חֳדָשִׁ֑ים ḥᵒḏāšˈîm חֹדֶשׁ month
וּ û וְ and
בִ vi בְּ in
ירוּשָׁלִַ֣ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
מָלַ֗ךְ mālˈaḵ מלך be king
שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three
וְ wᵊ וְ and
שָׁלֹשׁ֙ šālˌōš שָׁלֹשׁ three
שָׁנָ֔ה šānˈā שָׁנָה year
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וִ wi וְ and
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
5:5. in Hebron regnavit super Iudam septem annis et sex mensibus in Hierusalem autem regnavit triginta tribus annis super omnem Israhel et Iudam
In Hebron he reigned over Juda seven years and six months: and in Jerusalem he reigned three and thirty years over all Israel and Juda.
5:5. In Hebron, he reigned over Judah for seven years and six months. Then in Jerusalem, he reigned for thirty-three years over all of Israel and Judah.
5:5. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: seven years: Sa2 2:11; Kg1 2:11; Ch1 3:4
John Gill
In Hebron he reigned over Judah seven years and six months,.... So long the kingdom of Israel continued in the house of Saul after his death; and by this it appears that David was near thirty eight years of age when the elders of Israel came and made him their king:
and in Jerusalem he reigned thirty and three years over all Israel and Judah; which in all made forty years and six months, see 3Kings 2:11; upon his being made king over all the tribes, as soon as he had taken the strong hold of Zion, which he immediately attacked, as follows, he removed the seat of his kingdom from Hebron to Jerusalem.
5:65:6: Եւ չոգա՛ւ Դաւիթ եւ արք նորա յԵրուսաղէմ առ Յեբուսացին բնակեալ յերկրին. եւ ասացա՛ւ Դաւթի՝ թէ ո՛չ մտցես դու այսր. քանզի ընդդէ՛մ դարձան կոյրք եւ կաղք՝ եւ ասեն. Մի՛ մտցէ այսր Դաւիթ։
6 Դաւիթն իր զօրքով գնաց Երուսաղէմ, այդ երկրում բնակուող յեբուսացիների դէմ: Դաւթին ասացին, թէ՝ «Դու այստեղ չես մտնի, քանզի կոյրերն ու կաղերը քեզ դէմ են կանգնել եւ ասում են. “Դաւիթն այստեղ թող չմտնի”»:
6 Թագաւորը իր մարդոցմով Երուսաղէմ գնաց, այն երկիրը բնակող Յեբուսացիներուն վրայ։ Ու Դաւիթին խօսեցան՝ ըսելով. «Եթէ կոյրերն ու կաղերը չվերցնես, հոս պիտի չմտնես», կարծելով թէ Դաւիթ չի կրնար հոն մտնել։
Եւ չոգաւ Դաւիթ եւ արք նորա յԵրուսաղէմ առ Յեբուսացին բնակեալ յերկրին. եւ ասացաւ Դաւթի թէ` Ոչ մտցես դու այսր, [42]քանզի ընդդէմ դարձան կոյրք եւ կաղք`` եւ ասեն. Մի՛ մտցէ այսր Դաւիթ:

5:6: Եւ չոգա՛ւ Դաւիթ եւ արք նորա յԵրուսաղէմ առ Յեբուսացին բնակեալ յերկրին. եւ ասացա՛ւ Դաւթի՝ թէ ո՛չ մտցես դու այսր. քանզի ընդդէ՛մ դարձան կոյրք եւ կաղք՝ եւ ասեն. Մի՛ մտցէ այսր Դաւիթ։
6 Դաւիթն իր զօրքով գնաց Երուսաղէմ, այդ երկրում բնակուող յեբուսացիների դէմ: Դաւթին ասացին, թէ՝ «Դու այստեղ չես մտնի, քանզի կոյրերն ու կաղերը քեզ դէմ են կանգնել եւ ասում են. “Դաւիթն այստեղ թող չմտնի”»:
6 Թագաւորը իր մարդոցմով Երուսաղէմ գնաց, այն երկիրը բնակող Յեբուսացիներուն վրայ։ Ու Դաւիթին խօսեցան՝ ըսելով. «Եթէ կոյրերն ու կաղերը չվերցնես, հոս պիտի չմտնես», կարծելով թէ Դաւիթ չի կրնար հոն մտնել։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 И пошел царь и люди его на Иерусалим против Иевусеев, жителей той страны; но они говорили Давиду: >,~--- это значило: >.
5:6 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband αὐτοῦ αυτος he; him εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem πρὸς προς to; toward τὸν ο the Ιεβουσαῖον ιεβουσαιος the κατοικοῦντα κατοικεω settle τὴν ο the γῆν γη earth; land καὶ και and; even ἐρρέθη ερεω.1 state; mentioned τῷ ο the Δαυιδ δαβιδ Dabid; Thavith οὐκ ου not εἰσελεύσει εισερχομαι enter; go in ὧδε ωδε here ὅτι οτι since; that ἀντέστησαν ανθιστημι resist οἱ ο the τυφλοὶ τυφλος blind καὶ και and; even οἱ ο the χωλοί χωλος lame λέγοντες λεγω tell; declare ὅτι οτι since; that οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in Δαυιδ δαβιδ Dabid; Thavith ὧδε ωδε here
5:6 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king וַֽ wˈa וְ and אֲנָשָׁיו֙ ʔᵃnāšāʸw אִישׁ man יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem אֶל־ ʔel- אֶל to הַ ha הַ the יְבֻסִ֖י yᵊvusˌî יְבוּסִי Jebusite יֹושֵׁ֣ב yôšˈēv ישׁב sit הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לְ lᵊ לְ to דָוִ֤ד ḏāwˈiḏ דָּוִד David לֵ lē לְ to אמֹר֙ ʔmˌōr אמר say לֹא־ lō- לֹא not תָבֹ֣וא ṯāvˈô בוא come הֵ֔נָּה hˈēnnā הֵנָּה here כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if הֱסִֽירְךָ֗ hᵉsˈîrᵊḵˈā סור turn aside הַ ha הַ the עִוְרִ֤ים ʕiwrˈîm עִוֵּר blind וְ wᵊ וְ and הַ ha הַ the פִּסְחִים֙ ppisḥîm פִּסֵּחַ lame לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹֽא־ lˈō- לֹא not יָבֹ֥וא yāvˌô בוא come דָוִ֖ד ḏāwˌiḏ דָּוִד David הֵֽנָּה׃ hˈēnnā הֵנָּה here
5:6. et abiit rex et omnes viri qui erant cum eo in Hierusalem ad Iebuseum habitatorem terrae dictumque est ad David ab eis non ingredieris huc nisi abstuleris caecos et claudos dicentes non ingredietur David hucAnd the king and all the men that were with him went to Jerusalem to the Jebusites the inhabitants of the land: and they said to David: Thou shalt not come in hither unless thou take away the blind and the lame that say: David shall not come in hither.
6. And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
5:6. And the king, and all the men who were with him, went away to Jerusalem, to the Jebusites, the inhabitants of the land. And it was said to David by them, “You shall not enter here, unless you will take away the blind and the lame, who say, ‘David shall not enter here.’ ”
5:6. And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither:

5:6 И пошел царь и люди его на Иерусалим против Иевусеев, жителей той страны; но они говорили Давиду: <<ты не войдешь сюда; тебя отгонят слепые и хромые>>,~--- это значило: <<не войдет сюда Давид>>.
5:6
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
αὐτοῦ αυτος he; him
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
πρὸς προς to; toward
τὸν ο the
Ιεβουσαῖον ιεβουσαιος the
κατοικοῦντα κατοικεω settle
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐρρέθη ερεω.1 state; mentioned
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
οὐκ ου not
εἰσελεύσει εισερχομαι enter; go in
ὧδε ωδε here
ὅτι οτι since; that
ἀντέστησαν ανθιστημι resist
οἱ ο the
τυφλοὶ τυφλος blind
καὶ και and; even
οἱ ο the
χωλοί χωλος lame
λέγοντες λεγω tell; declare
ὅτι οτι since; that
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
Δαυιδ δαβιδ Dabid; Thavith
ὧδε ωδε here
5:6
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
וַֽ wˈa וְ and
אֲנָשָׁיו֙ ʔᵃnāšāʸw אִישׁ man
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
אֶל־ ʔel- אֶל to
הַ ha הַ the
יְבֻסִ֖י yᵊvusˌî יְבוּסִי Jebusite
יֹושֵׁ֣ב yôšˈēv ישׁב sit
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לְ lᵊ לְ to
דָוִ֤ד ḏāwˈiḏ דָּוִד David
לֵ לְ to
אמֹר֙ ʔmˌōr אמר say
לֹא־ lō- לֹא not
תָבֹ֣וא ṯāvˈô בוא come
הֵ֔נָּה hˈēnnā הֵנָּה here
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
הֱסִֽירְךָ֗ hᵉsˈîrᵊḵˈā סור turn aside
הַ ha הַ the
עִוְרִ֤ים ʕiwrˈîm עִוֵּר blind
וְ wᵊ וְ and
הַ ha הַ the
פִּסְחִים֙ ppisḥîm פִּסֵּחַ lame
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹֽא־ lˈō- לֹא not
יָבֹ֥וא yāvˌô בוא come
דָוִ֖ד ḏāwˌiḏ דָּוִד David
הֵֽנָּה׃ hˈēnnā הֵנָּה here
5:6. et abiit rex et omnes viri qui erant cum eo in Hierusalem ad Iebuseum habitatorem terrae dictumque est ad David ab eis non ingredieris huc nisi abstuleris caecos et claudos dicentes non ingredietur David huc
And the king and all the men that were with him went to Jerusalem to the Jebusites the inhabitants of the land: and they said to David: Thou shalt not come in hither unless thou take away the blind and the lame that say: David shall not come in hither.
5:6. And the king, and all the men who were with him, went away to Jerusalem, to the Jebusites, the inhabitants of the land. And it was said to David by them, “You shall not enter here, unless you will take away the blind and the lame, who say, ‘David shall not enter here.’ ”
5:6. And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Город иевусеев Иерусалим, расположенный на возвышенности Сион, с крепостью того же названия, представлял из себя труднодоступную твердыню. Существование независимой хананейской области, врезавшейся между северной и южной частью Xанаана, было несовместимо с интересами объединенного государства и небезопасно для его спокойствия.

Иевусеи - хананейское племя, происшедшее от внука Xама (через Xанаана) - Иевуса.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Takes Mount Sion. B. C. 1047.

6 And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither. 7 Nevertheless David took the strong hold of Zion: the same is the city of David. 8 And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house. 9 So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward. 10 And David went on, and grew great, and the LORD God of hosts was with him.
If Salem, the place of which Melchizedec was king, was Jerusalem (as seems probable from Ps. lxxvi. 2), it was famous in Abraham's time. Joshua, in his time, found it the chief city of the south part of Canaan, Josh. x. 1-3. It fell to Benjamin's lot (Josh. xviii. 28), but joined close to Judah's, Josh. xv. 8. The children of Judah had taken it (Judg. i. 8), but the children of Benjamin suffered the Jebusites to dwell among them (Judg. i. 21), and they grew so upon them that it became a city of Jebusites, Judg. xix. 11. Now the very first exploit David did, after he was anointed king over all Israel, was to gain Jerusalem out of the hand of the Jebusites, which, because it belonged to Benjamin, he could not well attempt till that tribe, which long adhered to Saul's house (1 Chron. xii. 29), submitted to him. Here we have,
I. The Jebusites' defiance of David and his forces. They said, Except thou take away the blind and the lame, thou shalt not come in hither, v. 6. They sent David this provoking message, because, as it is said afterwards, on another occasion, they could not believe that ever an enemy would enter into the gates of Jerusalem, Lam. iv. 12. They confided either, 1. In the protection of their gods, which David, in contempt, had called the blind and the lame, for they have eyes and see not, feet and walk not. "But," say they, "these are the guardians of our city, and except thou take these away (which thou canst never do) thou canst not come in hither." Some think they were constellated images of brass set up in the recess of the fort, and entrusted with the custody of the place. They called their idols their Mauzzim, or strong-holds (Dan. xi. 38) and as such relied on them. The name of the Lord is our strong tower, and his arm is strong, his eyes are piercing. Or, 2. In the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them against the most powerful assailant. The strong-hold of Zion they especially depended on, as that which could not be forced. Probably they set blind and lame people, invalids or maimed soldiers, to make their appearance upon the walls, in scorn of David and his men, judging them an equal match for him. Though there remain but wounded men among them, yet they should serve to beat back the besiegers. Compare Jer. xxxvii. 10. Note, The enemies of God's people are often very confident of their own strength and most secure when their day to fall draws nigh.
II. David's success against the Jebusites. Their pride and insolence, instead of daunting him, animated him, and when he made a general assault he gave this order to his men: "He that smiteth the Jebusites, let him also throw down into the ditch, or gutter, the lame and the blind, which are set upon the wall to affront us and our God." It is probable they had themselves spoken blasphemous things, and were therefore hated of David's soul. Thus v. 8 may be read; we fetch our reading of it from 1 Chron. xi. 6, which speaks only of smiting the Jebusites, but nothing of the blind and the lame. The Jebusites had said that if these images of theirs did not protect them the blind and the lame should not come into the house, that is, they would never again trust their palladium (so Mr. Gregory understands it) nor pay the respect they had paid to their images; and David, having gained the fort, said so too, that these images, which could not protect their worshippers, should never have any place there more.
III. His fixing his royal seat in Sion. He himself dwelt in the fort (the strength whereof, which had given him opposition, and was a terror to him, now contributed to his safety), and he built houses round about for his attendants and guards (v. 9) from Millo (the town-hall, or state-house) and inward. He proceeded and prospered in all he set his hand to, grew great in honour, strength, and wealth, more and more honourable in the eyes of his subjects and formidable in the eyes of his enemies; for the Lord God of hosts was with him. God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them; and he was with him, to direct, preserve, and prosper him, Those that have the Lord of hosts for them need not fear what hosts of men or devils can do against them. Those who grow great must ascribe their advancement to the presence of God with them, and give him the glory of it. The church is called Sion, and the city of the living God. The Jebusites, Christ's enemies, must first be conquered and dispossessed, the blind and the lame taken away, and then Christ divides the spoil, sets up his throne there, and makes it his residence by the Spirit.
Adam Clarke: Commentary on the Bible - 1831
5:6: The king and his men went to Jerusalem - This city was now in the hands of the Jebusites; but how they got possession of it is not known, probably they took it during the wars between Ish-bosheth and David. After Joshua's death, what is called the lower city was taken by the Israelites; and it is evident that the whole city was in their possession in the time of Saul, for David brought the head of Goliath thither, Sa1 17:54. It appears to have been a very strong fortress, and, from what follows, deemed impregnable by the Jebusites. It was right that the Israelites should repossess it; and David very properly began his reign over the whole country by the siege of this city.
Except thou take away the blind and the lame - Scarcely a passage in the sacred oracles has puzzled commentators more than this. For my own part, I do not think that it is worth the labor spent upon it, nor shall I encumber these pages with the discordant opinions of learned men. From the general face of the text it appears that the Jebusites, vainly confiding in the strength of their fortress, placed lame and blind men upon the walls, and thus endeavored to turn into ridicule David's attempt to take the place: Thou shalt not come in hither, except thou take away the blind and the lame; nothing could be more cutting to a warrior.
Dr. Kennicott has taken great pains to correct this passage, as may be seen in his First Dissertation on the Hebrew Text, pages 27 to 47. I shall insert our present version with his amended text line for line, his translation being distinguished by italics; and for farther information refer to Dr. K.'s work.
Sa2 5:6.
And the king and his men went to And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of Jerusalem unto the Jebusites, the inhabitants of the land: who spake unto David, saying, the land; who spake unto David, saying; Except thou take away the blind and the Thou shalt not come in hither; for the blind lame, thou shalt not come in hither: thinking, and the lame shall drive thee away by saying, David cannot come in hither. "David shall not come in hither."
Sa2 5:8.
And David said - Whosoever getteth And David said - Whosoever smiteth the up to the gutter, and smiteth the Jebusites, Jebusites, and through the subterranean passage and the lame and the blind, that are hated reacheth the lame and the blind who of David's soul - Wherefore they said, The hate the life of David (because the blind and blind and the lame shall not come into the the lame said, "He shall not come into the house. house,") shall be chief and captain. So Joab the son of Zeruiah went up first, and was chief.
2 Kings (2 Samuel) 5:11
Albert Barnes: Notes on the Bible - 1834
5:6: David immediately after being anointed king of Israel, probably wished to signalize his accession by an exploit which would be popular with all Israel, and especially with Saul's tribe, Benjamin. He discerned the importance of having Jerusalem for his capital both because it belonged as much to Benjamin as to Judah, and on account of its strong position.
Except thou take away the blind ... - Rather, "and (the Jebusite) spake to David, saying, Thou shalt not come hither, but the blind and the lame shall keep thee off," i. e. so far shalt thou be from taking the stronghold from us, that the lame and blind shall suffice to defend the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: Jerusalem: Gen 14:18; Jos 10:3; Jdg 1:8; Heb 7:1
the Jebusites: Jos 15:63, Jos 18:28; Jdg 1:8, Jdg 1:21, Jdg 19:10-12
which spake: etc. Dr. Kennicott's amended translation is as follows: "Who spake unto David, saying, Thou shalt not come in hither; for the blind and the lame shall drive thee away, by saying, David shall not come in hither" Sa2 5:8. "And David said, Whosoever smiteth the Jebusites, and through the subterraneous passage reacheth the lame and the blind, who hate the life of David (because the blind and the lame said, he shall not come into the house), shall be chief and captain. So Joab, the son of Zeriah, went up first, and was chief."
Except: Jer 37:10
thinking, David cannot: or, saying, David shall not, etc
Carl Friedrich Keil and Franz Delitzsch

Conquest of the Stronghold of Zion, and Choice of Jerusalem as the Capital of the Kingdom (cf. 1Chron 11:4, 1Chron 11:9). - These parallel accounts agree in all the main points; but they are both of them merely brief extracts from a more elaborate history, so that certain things, which appeared of comparatively less importance, are passed over either in the one or the other, and the full account is obtained by combining the two. The conquest of the citadel Zion took place immediately after the anointing of David as king over all the tribes of Israel. This is apparent, not only from the fact that the account follows directly afterwards, but also from the circumstance that, according to 2Kings 5:5, David reigned in Jerusalem just as many years as he was king over all Israel.
2Kings 5:6
The king went with his men (i.e., his fighting men: the Chronicles have "all Israel," i.e., the fighting men of Israel) to Jerusalem to the Jebusites, the inhabitants of the land, i.e., the natives or Canaanites; "and they said (the singular ויּאמר is used because היבוּסי is a singular form) to David, Thou wilt not come hither (i.e., come in), but the blind and lame will drive thee away: to say (i.e., by which they meant to say), David will not come in." הסירך is not used for the infinitive, but has been rightly understood by the lxx, Aben Ezra, and others, as a perfect. The perfect expresses a thing accomplished, and open to no dispute; and the use of the singular in the place of the plural, as in Is 14:32, is to be explained from the fact that the verb precedes, and is only defined precisely by the subject which follows (vid., Ewald, 319, a.). The Jebusites relied upon the unusual natural advantages of their citadel, which stood upon Mount Zion, a mountain shut in by deep valleys on three different sides; so that in their haughty self-security they imagined that they did not even need to employ healthy and powerful warriors to resist the attack made by David, but that the blind and lame would suffice.
2Kings 5:7-8
However, David took the citadel Zion, i.e., "the city of David." This explanatory remark anticipates the course of events, as David did not give this name to the conquered citadel, until he had chosen it as his residence and capital (vid., 2Kings 5:9). ציּון (Sion), from ציה, to be dry: the dry or arid mountain or hill. This was the name of the southern and loftiest mountain of Jerusalem. Upon this stood the fortress or citadel of the town, which had hitherto remained in the possession of the Jebusites; whereas the northern portion of the city of Jerusalem, which was upon lower ground, had been conquered by the Judaeans and Benjaminites very shortly after the death of Joshua (see at Judg 1:8). - In 2Kings 5:8 we have one circumstance mentioned which occurred in connection with this conquest. On that day, i.e., when he had advanced to the attack of the citadel Zion, David said, "Every one who smites the Jebusites, let him hurl into the waterfall (i.e., down the precipice) both the lame and blind, who are hateful to David's soul." This is most probably the proper interpretation of these obscure words of David, which have been very differently explained. Taking up the words of the Jebusites, David called all the defenders of the citadel of Zion "lame and blind," and ordered them to be cast down the precipice without quarter. צנּור signifies a waterfall (catarracta) in Ps 42:8, the only other passage in which it occurs, probably from צנר, to roar. This meaning may also be preserved here, if we assume that at the foot of the steep precipice of Zion there was a waterfall probably connected with the water of Siloah. It is true we cannot determine anything with certainty concerning it, as, notwithstanding the many recent researches in Jerusalem, the situation of the Jebusite fortress and the character of the mountain of Zion in ancient times are quite unknown to us. This explanation of the word zinnor is simpler than Ewald's assumption that the word signifies the steep side of a rock, which merely rests upon the fact that the Greek word καταρράκτης originally signifies a plunge.
(Note: The earliest translators have only resorted to guesses. The Seventy, with their ἁπτέσθω ἐν παραξιφιδι, have combined צנּור with צנּה, which they render now and then μάχαιρα or ῥομφαία. This is also done by the Syriac and Arabic. The Chaldee paraphrases in this manner: "who begins to subjugate the citadel." Jerome, who probably followed the Rabbins, has et tetigisset domatum fistulas (and touched the water-pipes); and Luther, "und erlanget die Dachrinnen" (like the English version, "whosoever getteth up to the gutter:" Tr.). Hitzig's notion, that zinnor signifies ear ("whosoever boxes the ears of the blind and lame") needs no refutation; nor does that of Fr. Bttcher, who proposes to follow the Alexandrian rendering, and refer zinnor to a "sword of honour or marshal's staff," which David promised to the victor.)
ויגע should be pointed as a Hiphil ויגּע. The Masoretic pointing ויגּע arises from their mistaken interpretation of the whole sentence. The Chethibh שׂנאו might be the third pers. perf., "who hate David's soul;" only in that case the omission of עשׁר would be surprising, and consequently the Keri שׂנאי is to be preferred. "From this," adds the writer, "the proverb arose, 'The blind and lame shall not enter the house;' " in which proverb the epithet "blind and lame," which David applied to the Jebusites who were hated by him, has the general signification of "repulsive persons," with whom one does not wish to have anything to do. In the Chronicles not only is the whole of 2Kings 5:7 omitted, with the proverb to which the occurrence gave rise, but also the allusion to the blind and lame in the words spoken by the Jebusites (2Kings 5:6); and another word of David's is substituted instead, namely, that David would make the man who first smote the Jebusites, i.e., who stormed their citadel, head and chief;
(Note: This is also inserted in the passage before us by the translators of the English version: "he shall be chief and captain." - Tr.)
and also the statement that Joab obtained the prize. The historical credibility of the statement cannot be disputed, as Thenius assumes, on the ground that Joab had already been chief (sar) for a long time, according to 2Kings 2:13 : for the passage referred to says nothing of the kind; and there is a very great difference between the commander of an army in the time of war, and a "head and chief," i.e., a commander-in-chief. The statement in 2Kings 5:8 with regard to Joab's part, the fortification of Jerusalem, shows very clearly that the author of the Chronicles had other and more elaborate sources in his possession, which contained fuller accounts than the author of our books has communicated.
2Kings 5:9
"David dwelt in the fort," i.e., he selected the fort or citadel as his palace, "and called it David's city." David may have been induced to select the citadel of Zion as his palace, and by so doing to make Jerusalem the capital of the whole kingdom, partly by the natural strength of Zion, and partly by the situation of Jerusalem, viz., on the border of the tribes of Benjamin and Judah, and tolerably near to the centre of the land. "And David built, i.e., fortified (the city of Zion), round about from Millo and inwards." In the Chronicles we have ועד־הסּביב, "and to the environs or surroundings," i.e., to the encircling wall which was opposite to the Millo. The fortification "inwards" must have consisted in the enclosure of Mount Zion with a strong wall upon the north side, where Jerusalem joined it as a lower town, so as to defend the palace against the hostile attacks on the north or town side, which had hitherto been left without fortifications. The "Millo" was at any rate some kind of fortification, probably a large tower or castle at one particular part of the surrounding wall (comp. Judg 9:6 with Judg 9:46 and Judg 9:49, where Millo is used interchangeably with Migdal). The name ("the filling") probably originated in the fact that through this tower or castle the fortification of the city, or the surrounding wall, was filled or completed. The definite article before Millo indicates that it was a well-known fortress, probably one that had been erected by the Jebusites. With regard to the situation of Millo, we may infer from this passage, and 1Chron 11:8, that the tower in question stood at one corner of the wall, either on the north-east or north-west, "where the hill of Zion has the least elevation and therefore needed the greatest strengthening from without" (Thenius on 3Kings 9:15). This is fully sustained both by 3Kings 11:27, where Solomon is said to have closed the breach of the city of David by building (fortifying) Millo, and by 2Chron 32:5, where Hezekiah is said to have built up all the wall of Jerusalem, and made Millo strong, i.e., to have fortified it still further (vid., 3Kings 9:15 and 3Kings 9:24).
2Kings 5:10
And David increased in greatness, i.e., in power and fame, for Jehovah the God of hosts was with him.
Geneva 1599
And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the (c) blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
(c) The children of God called idols blind and lame guides: therefore the Jebusites meant that they should prove that their gods were neither blind nor lame.
John Gill
And the king and his men went to Jerusalem,.... Which, at least part of it, belonged to the tribe of Benjamin; and therefore until all Israel, and that tribe, with the rest, made him king, he did not attempt the reduction of it, but now he immediately set out on an expedition against it:
unto the Jebusites, the inhabitants of the land: who inhabited the country about it, and even dwelt in that itself; for the tribe of Judah could not drive them out at first from that part of it which belonged to them, nor the tribe of Benjamin from that part which was theirs; in short, they became so much masters of it, that it was called, even in later times, Jebus, and the city of the Jebusites; see Josh 15:63 Judg 1:21,
which spake unto David; when he came up against them, and besieged them:
except thou take away the blind and lame, thou shalt not come in hither; which many understand of their idols and images, which had eyes, but saw not, and feet, but walked not, which therefore David and his men in derision called the blind and lame; these the Jebusites placed for the defence of their city, and put great confidence in them for the security of it, and therefore said to David, unless you can remove these, which you scornfully call the blind and the lame, you will never be able to take the place. And certain it is the Heathens had their tutelar gods for their cities as well as their houses, in which they greatly trusted for their safety; and therefore with the Romans, when they besieged a city, the first thing they attempted to do was by any means, as by songs particularly, to get the tutelar gods out of it (b); believing otherwise it would never be taken by them; or if it could, it was not lawful to make the gods captives (c): and to this sense most of the Jewish commentators agree, as Kimchi, Jarchi, Ben Gersom, and R. Isaiah, who take them to be images; some say, made of brass, which were placed either in the streets of the city, or on the towers: it was usual with all nations to place on their walls both their household and country gods, to defend them from the enemy (d). A learned countryman of ours (e) is of opinion that these were statues or images talismanically made, under a certain constellation, by some skilful in astrology, placed in the recess of the fort, and intrusted with the keeping of it, and in which the utmost confidence was put: but it seems better with Aben Ezra and Abarbinel, and so Josephus (f), to understand this of blind and lame men; and that the sense is, that the Jebusites had such an opinion of the strength of their city, that a few blind and lame men were sufficient to defend it against David and his army; and perhaps in contempt of him placed some invalids, blind and lame men, on the walls of it, and jeeringly told him, that unless he could remove them, he would never take the city:
thinking: or "saying" (g); this was the substance of what they said, or what they meant by it:
David cannot come in hither; it is impossible for him to enter it, he cannot and shall not do it, and very probably these words were put into the mouths of the blind and lame, and they said them frequently.
(b) Vid. Valtrinum de re militar. Rom. l. 5. c. 5. (c) Vid. Macrob. Saturnal. l. 3. c. 9. Alex. ab Alex. Genial. Dier. l. 6. c. 4. (d) Cornel. Nepot. Vit. Themistocl. l. 2. c. 7. (e) Gregory's Notes and Observations, &c. ch. 7. (f) Antiqu. l. 7. c. 3. sect. 1. (g) "dicendo", Pagninus, Montanus.
John Wesley
Cannot come - They confided in the strength of their fortifications, which they thought so impregnable, that the blind and the lame were sufficient to defend them, against the most powerful assailant. And probably they set a parcel of blind and lame people, invalids or maimed soldiers, to make their appearance on the wall, in contempt of David and his men.
Robert Jamieson, A. R. Fausset and David Brown
HE TAKES ZION FROM THE JEBUSITES. (2Kings 5:6-12)
the king and his men went to Jerusalem unto the Jebusites--The first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the hands of the natives. It was strongly fortified and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout, "David cannot come in hither." To understand the full meaning and force of this insulting taunt, it is necessary to bear in mind the depth and steepness of the valley of Gihon, and the lofty walls of the ancient Canaanitish fortress.
5:75:7: Եւ ա՛ռ Դաւիթ զՍիոն եւ զամրոց նորա. ա՛յն է քաղաք Դաւթի։
7 Դաւիթը գրաւեց Սիոնն ու նրա ամրոցը, որ Դաւթի քաղաքն է:
7 Բայց Դաւիթ առաւ Սիօնի բերդը, (որ Դաւիթի քաղաքը կը կոչուի։)
Եւ ա՛ռ Դաւիթ [43]զՍիոն եւ զամրոց նորա``, այն է քաղաք Դաւթի:

5:7: Եւ ա՛ռ Դաւիթ զՍիոն եւ զամրոց նորա. ա՛յն է քաղաք Դաւթի։
7 Դաւիթը գրաւեց Սիոնն ու նրա ամրոցը, որ Դաւթի քաղաքն է:
7 Բայց Դաւիթ առաւ Սիօնի բերդը, (որ Դաւիթի քաղաքը կը կոչուի։)
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Но Давид взял крепость Сион: это~--- город Давидов.
5:7 καὶ και and; even κατελάβετο καταλαμβανω apprehend Δαυιδ δαβιδ Dabid; Thavith τὴν ο the περιοχὴν περιοχη content; enclosing Σιων σιων Siōn; Sion αὕτη ουτος this; he ἡ ο the πόλις πολις city τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith
5:7 וַ wa וְ and יִּלְכֹּ֣ד yyilkˈōḏ לכד seize דָּוִ֔ד dāwˈiḏ דָּוִד David אֵ֖ת ʔˌēṯ אֵת [object marker] מְצֻדַ֣ת mᵊṣuḏˈaṯ מְצוּדָה fortification צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion הִ֖יא hˌî הִיא she עִ֥יר ʕˌîr עִיר town דָּוִֽד׃ dāwˈiḏ דָּוִד David
5:7. cepit autem David arcem Sion haec est civitas DavidBut David took the castle of Sion, the same is the city of David.
7. Nevertheless David took the strong hold of Zion; the same is the city of David.
5:7. But David seized the stronghold of Zion; the same is the city of David.
5:7. Nevertheless David took the strong hold of Zion: the same [is] the city of David.
Nevertheless David took the strong hold of Zion: the same [is] the city of David:

5:7 Но Давид взял крепость Сион: это~--- город Давидов.
5:7
καὶ και and; even
κατελάβετο καταλαμβανω apprehend
Δαυιδ δαβιδ Dabid; Thavith
τὴν ο the
περιοχὴν περιοχη content; enclosing
Σιων σιων Siōn; Sion
αὕτη ουτος this; he
ο the
πόλις πολις city
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
5:7
וַ wa וְ and
יִּלְכֹּ֣ד yyilkˈōḏ לכד seize
דָּוִ֔ד dāwˈiḏ דָּוִד David
אֵ֖ת ʔˌēṯ אֵת [object marker]
מְצֻדַ֣ת mᵊṣuḏˈaṯ מְצוּדָה fortification
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
הִ֖יא hˌî הִיא she
עִ֥יר ʕˌîr עִיר town
דָּוִֽד׃ dāwˈiḏ דָּוִד David
5:7. cepit autem David arcem Sion haec est civitas David
But David took the castle of Sion, the same is the city of David.
5:7. But David seized the stronghold of Zion; the same is the city of David.
5:7. Nevertheless David took the strong hold of Zion: the same [is] the city of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:7: The stronghold of Zion - Or castle Ch1 11:5, Ch1 11:7. The ancient Zion was the hill on which the temple stood, and the castle seems to have been immediately to the north of the temple. The modern Zion lies to the southwest of the temple.
The same is the city of David - The name afterward given to it Sa2 5:9, and by which it was known in the writer's time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: Zion: Psa 2:6, Psa 9:11, Psa 48:12, Psa 51:18, Psa 87:2, Psa 132:13; Isa 12:6, Isa 59:20; Mic 4:2; Rom 9:33; Heb 12:22; Rev 14:1
the same: Sa2 5:9, Sa2 6:10; Kg1 2:10, Kg1 3:1, Kg1 8:1; Ch1 11:7; Ch2 5:2, Ch2 24:16
John Gill
Nevertheless, David took the strong hold of Zion,.... A fortress without the city, and separate from it, and which was very strong; and the taking it might facilitate the taking of the city, which yet as appears by what follows, was very difficult to do:
the same is the city of David; it was afterwards so called, where he built an house, and dwelt.
Robert Jamieson, A. R. Fausset and David Brown
the stronghold of Zion--Whether Zion be the southwestern hill commonly so-called, or the peak now level on the north of the temple mount, it is the towering height which catches the eye from every quarter--"the hill fort," "the rocky hold" of Jerusalem.
5:85:8: Եւ ասէ Դաւիթ յաւուր յայնմիկ. Ամենայն որ հարկանիցէ սրով զՅեբուսացին. եւ մատիցէ՛ սրով եւ ՚ի կաղս եւ ՚ի կոյրս եւ յատելիս անձին Դաւթի. վասն այնորիկ ասեն. Կոյրք եւ կաղք մի՛ մտցեն ՚ի տուն Տեառն[3200]։ [3200] Ոմանք. Որ հարկանիցէ զՅեբուսա՛՛... սրով ՚ի կաղսն եւ ՚ի կոյրս յատ՛՛։
8 Այդ օրը Դաւիթն ասաց. «Ով որ ուզում է կոտորել յեբուսացիներին, թող սրով յարձակուի կաղերի, կոյրերի եւ Դաւթի անձն ատողների վրայ»: Դրա համար է, որ ասում են. «Կոյրերն ու կաղերը չպէտք է մտնեն Տիրոջ տունը»:
8 Դաւիթ այն օրը ըսաւ. «Ով որ Յեբուսացիները զարնէ ու ջրանցքը հասնելով Դաւիթին ատելի կաղերն ու կոյրերը վերցնէ, անիկա զօրագլուխ պիտի ըլլայ»։ Անոր համար կ’ըսեն՝ ‘Կոյրն ու կաղը տունը չմտնէ’։
Եւ ասէ Դաւիթ յաւուր յայնմիկ. Ամենայն որ հարկանիցէ [44]սրով զՅեբուսացին, եւ մատիցէ [45]սրով եւ ի կաղսն եւ ի կոյրս [46]եւ յատելիս անձին Դաւթի. վասն այնորիկ ասեն. Կոյրք եւ կաղք մի՛ մտցեն ի տուն [47]Տեառն:

5:8: Եւ ասէ Դաւիթ յաւուր յայնմիկ. Ամենայն որ հարկանիցէ սրով զՅեբուսացին. եւ մատիցէ՛ սրով եւ ՚ի կաղս եւ ՚ի կոյրս եւ յատելիս անձին Դաւթի. վասն այնորիկ ասեն. Կոյրք եւ կաղք մի՛ մտցեն ՚ի տուն Տեառն[3200]։
[3200] Ոմանք. Որ հարկանիցէ զՅեբուսա՛՛... սրով ՚ի կաղսն եւ ՚ի կոյրս յատ՛՛։
8 Այդ օրը Դաւիթն ասաց. «Ով որ ուզում է կոտորել յեբուսացիներին, թող սրով յարձակուի կաղերի, կոյրերի եւ Դաւթի անձն ատողների վրայ»: Դրա համար է, որ ասում են. «Կոյրերն ու կաղերը չպէտք է մտնեն Տիրոջ տունը»:
8 Դաւիթ այն օրը ըսաւ. «Ով որ Յեբուսացիները զարնէ ու ջրանցքը հասնելով Դաւիթին ատելի կաղերն ու կոյրերը վերցնէ, անիկա զօրագլուխ պիտի ըլլայ»։ Անոր համար կ’ըսեն՝ ‘Կոյրն ու կաղը տունը չմտնէ’։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 И сказал Давид в тот день: всякий, убивая Иевусеев, пусть поражает копьем и хромых и слепых, ненавидящих душу Давида. Посему и говорится: слепой и хромой не войдет в дом [Господень].
5:8 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that πᾶς πας all; every τύπτων τυπτω strike; beat Ιεβουσαῖον ιεβουσαιος grasp; touch ἐν εν in παραξιφίδι παραξιφις and; even τοὺς ο the χωλοὺς χωλος lame καὶ και and; even τοὺς ο the τυφλοὺς τυφλος blind καὶ και and; even τοὺς ο the μισοῦντας μισεω hate τὴν ο the ψυχὴν ψυχη soul Δαυιδ δαβιδ Dabid; Thavith διὰ δια through; because of τοῦτο ουτος this; he ἐροῦσιν ερεω.1 state; mentioned τυφλοὶ τυφλος blind καὶ και and; even χωλοὶ χωλος lame οὐκ ου not εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master
5:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say דָּוִ֜ד dāwˈiḏ דָּוִד David בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he כָּל־ kol- כֹּל whole מַכֵּ֤ה makkˈē נכה strike יְבֻסִי֙ yᵊvusˌî יְבוּסִי Jebusite וְ wᵊ וְ and יִגַּ֣ע yiggˈaʕ נגע touch בַּ ba בְּ in † הַ the צִּנֹּ֔ור ṣṣinnˈôr צִנֹּור water-tunnel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פִּסְחִים֙ ppisḥîm פִּסֵּחַ lame וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֣ hˈa הַ the עִוְרִ֔ים ʕiwrˈîm עִוֵּר blind שְׂנֻאֵ֖ישׂנאו *śᵊnuʔˌê שׂנא hate נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul דָּוִ֑ד dāwˈiḏ דָּוִד David עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say עִוֵּ֣ר ʕiwwˈēr עִוֵּר blind וּ û וְ and פִסֵּ֔חַ fissˈēₐḥ פִּסֵּחַ lame לֹ֥א lˌō לֹא not יָבֹ֖וא yāvˌô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
5:8. proposuerat enim in die illa praemium qui percussisset Iebuseum et tetigisset domatum fistulas et claudos et caecos odientes animam David idcirco dicitur in proverbio caecus et claudus non intrabunt templumFor David had offered that day a reward to whosoever should strike the Jebusites and get up to the gutters of the tops of the houses, and take away the blind and the lame that hated the soul of David: therefore it is said in the proverb: The blind and the lame shall not come into the temple.
8. And David said on that day, Whosoever smiteth the Jebusites, let him get up to the watercourse, and the lame and the blind, that are hated of David’s soul. Wherefore they say, There are the blind and the lame; he cannot come into the house.
5:8. For David had proposed, on that day, a reward to him who had struck the Jebusites and who had reached to the gutters of the rooftops, and who had taken away the blind and the lame that hated the soul of David. Therefore, it is said in the proverb, “The blind and the lame shall not enter into the temple.”
5:8. And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David’s soul, [he shall be chief and captain]. Wherefore they said, The blind and the lame shall not come into the house.
And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David' s soul, [he shall be chief and captain]. Wherefore they said, The blind and the lame shall not come into the house:

5:8 И сказал Давид в тот день: всякий, убивая Иевусеев, пусть поражает копьем и хромых и слепых, ненавидящих душу Давида. Посему и говорится: слепой и хромой не войдет в дом [Господень].
5:8
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
πᾶς πας all; every
τύπτων τυπτω strike; beat
Ιεβουσαῖον ιεβουσαιος grasp; touch
ἐν εν in
παραξιφίδι παραξιφις and; even
τοὺς ο the
χωλοὺς χωλος lame
καὶ και and; even
τοὺς ο the
τυφλοὺς τυφλος blind
καὶ και and; even
τοὺς ο the
μισοῦντας μισεω hate
τὴν ο the
ψυχὴν ψυχη soul
Δαυιδ δαβιδ Dabid; Thavith
διὰ δια through; because of
τοῦτο ουτος this; he
ἐροῦσιν ερεω.1 state; mentioned
τυφλοὶ τυφλος blind
καὶ και and; even
χωλοὶ χωλος lame
οὐκ ου not
εἰσελεύσονται εισερχομαι enter; go in
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
5:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
דָּוִ֜ד dāwˈiḏ דָּוִד David
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
כָּל־ kol- כֹּל whole
מַכֵּ֤ה makkˈē נכה strike
יְבֻסִי֙ yᵊvusˌî יְבוּסִי Jebusite
וְ wᵊ וְ and
יִגַּ֣ע yiggˈaʕ נגע touch
בַּ ba בְּ in
הַ the
צִּנֹּ֔ור ṣṣinnˈôr צִנֹּור water-tunnel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פִּסְחִים֙ ppisḥîm פִּסֵּחַ lame
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ hˈa הַ the
עִוְרִ֔ים ʕiwrˈîm עִוֵּר blind
שְׂנֻאֵ֖ישׂנאו
*śᵊnuʔˌê שׂנא hate
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
דָּוִ֑ד dāwˈiḏ דָּוִד David
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say
עִוֵּ֣ר ʕiwwˈēr עִוֵּר blind
וּ û וְ and
פִסֵּ֔חַ fissˈēₐḥ פִּסֵּחַ lame
לֹ֥א lˌō לֹא not
יָבֹ֖וא yāvˌô בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
5:8. proposuerat enim in die illa praemium qui percussisset Iebuseum et tetigisset domatum fistulas et claudos et caecos odientes animam David idcirco dicitur in proverbio caecus et claudus non intrabunt templum
For David had offered that day a reward to whosoever should strike the Jebusites and get up to the gutters of the tops of the houses, and take away the blind and the lame that hated the soul of David: therefore it is said in the proverb: The blind and the lame shall not come into the temple.
5:8. For David had proposed, on that day, a reward to him who had struck the Jebusites and who had reached to the gutters of the rooftops, and who had taken away the blind and the lame that hated the soul of David. Therefore, it is said in the proverb, “The blind and the lame shall not enter into the temple.”
5:8. And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David’s soul, [he shall be chief and captain]. Wherefore they said, The blind and the lame shall not come into the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: И сказал Давид и проч. Разгоряченный издевательством иевусеев (6: ст.) , Давид отдает суровое приказание - не щадить побежденного врага.

Посему и говорится... Пословица, образовавшаяся впоследствии, когда на Сионе был выстроен дом Господень, т. е. Скиния и Xрам Господень.
Albert Barnes: Notes on the Bible - 1834
5:8: i. e. "Whosoever will smite the Jebusites, let him reach both the lame and the blind, who are the hated of David's soul, by the gutter or water-course, and he shall be chief." The only access to the citadel was where the water had worn a channel (some understand a subterranean channel), and where there was, in consequence, some vegetation in the rock. Joab (see the marginal reference) took the hint, and with all the activity that had distinguished his brother Anabel Sa2 2:18, climbed up first. The blind and the lame are either literally such, placed there in derision by the Jebusites who thought the stronghold impregnable, or they are the Jebusite garrison, so called in derision by David.
Wherefore they said ... - i. e. it became a proverb (as in Sa1 19:24). The proverb seems merely to have arisen from the blind and the lame being the hated of David's soul, and hence, to have been used proverbially of any that were hated, or unwelcome, or disagreeable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: Whosoever: Jos 15:16, Jos 15:17; Sa1 17:25
he shall be: Ch1 11:6-9
Wherefore: etc. or, Because they had said, even the blind and the lame, he shall not come into the house
Geneva 1599
And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David's soul, [he shall be chief and captain]. Wherefore they said, The blind and the lame shall not (d) come into the house.
(d) The idols should no longer enter into that place.
John Gill
And David said on that day,.... On which he took the strong hold of Zion:
whosoever getteth up to the gutter; where it is generally supposed the blind and lame were, whether images or real men: but what is meant by "Tzinnur", we render "gutter", is not easy to say; we follow some of the Jewish writers, who take it to be a canal, or water spout, used to carry off the water from roofs of houses into cisterns, as the word is rendered in Ps 42:7; which is the only place besides this in which it is used in Scripture; but R. Isaiah takes it to be the bar or bolt of the gate, and the sense to be, whoever got up to the gate, and got in at that, unbolting it, or breaking through it; the Targum interprets it of the tower of the city, or strong fortress, and so Abarbinel; but Jarchi says it was a ditch, agreeably to which Bochart (h) translates the words, and indeed more agreeably to the order of them;"whosoever smites the Jebusites, let him cast into the ditch (next the wall) both the blind and the lame, extremely hated by David.''But a learned modern writer (i) gives a more ingenious and probable interpretation of these words thus;"whosoever (first) smiteth the Jebusites, and through the subterraneous passages reaches the lame and the blind, &c.''and which seems to be favoured by Josephus, as he observes; who says (k), the king promised the command of the whole army to him who should , "through the subterraneous cavities", go up to the citadel, and take it: to which I would add that the word is used in the Chaldee paraphrase of Eccles 1:7, of the several subterraneous passages, through which the rivers flow out of and reflow into the ocean: remarkable is the note of Theodoret,
"a certain Hebrew says, Aquila renders it "through a pipe"; on which, he observes, David being willing to spare the walls of the city, ordered the citizens should enter into the city by an aqueduct;''according to the Jews, there, was a cave underground, which reached from the king's house in Jerusalem to Jericho, when it was taken by Nebuchadnezzar; See Gill on Jer 39:4; in which story there may be a mixture of fable; yet it is not improbable that there was such a subterraneous passage; since Dio Cassius (l) speaks of several such, through which the Jews made their escape in the last siege of the city:
and smiteth the Jebusites, and the lame and the blind; or even the lame and the blind men the Jebusites had placed to mock David; and therefore it follows:
that are hated of David's soul: because he was despised and jeered at by them, and through them: if these could be understood of their idols and images, the phrase would be easily accounted for, nothing being more abominable to David than idolatry:
he shall be chief and captain; these words are not in the original text here, but are supplied from 1Chron 11:6; that is, he shall be chief commander of the army, as Joab became, who was the first that went up and smote them:
wherefore they said, the blind and the lame shall not come into the house; that is, either the Jebusites said this, that their images, called in derision by David the blind and the lame, if these did not keep David out, they should never be intrusted with the safety of their fort any more (m); or rather because the blind and the lame men said this of David, he shall not come into the house, the fort, or citadel, therefore David hated them; which is the sense of the above learned writer (n).
(h) Phaleg. l. 4. c. 36. col. 304. (i) Dr. Kennicott's Dissert. 1. p. 35. (k) Ut supra. (Antiqu. l. 7. c. 3. sect. 1.) (l) Hist. l. 66. (m) Gregory, ut supra. (Notes and Observations, &c. ch. 7.) (n) Dr. Kennicott, ut supra. (Dissert. 1. p. 35.)
John Wesley
To the gutter - That is, whosoever scaleth the fort, or getteth up to the top of it, where the gutter was. That are hated - The Jebusites, and the lame, and the blind, Who had probably themselves insulted him, and blasphemed God. He shall be - These words are fitly supplied out of 1Chron 11:6, where they are expressed. They said &c. - That is, whence it became a proverb, or a common saying, used by David, and others, the blind and the lame Jebusites, were set to keep the house, that is, the fort of Zion; and to keep others from coming into it; but now they are shut out of it, and none of them, either of the Jebusites, or of blind and lame persons, shall be admitted to come into it again. Which David might ordain, to keep up the memory of this great exploit, and of the insolent carriage of the Jebusites.
Robert Jamieson, A. R. Fausset and David Brown
Whosoever getteth up to the gutter--This is thought by some to mean a subterranean passage; by others a spout through which water was poured upon the fire which the besiegers often applied to the woodwork at the gateways, and by the projections of which a skilful climber might make his ascent good; a third class render the words, "whosoever dasheth them against the precipice" (1Chron 11:6).
5:95:9: Եւ նստա՛ւ Դաւիթ յամրոցին. եւ կոչեցաւ այն քաղա՛ք Դաւթի. եւ շինեա՛ց զնա քաղաք Դաւիթ, շուրջանակի ծագէ ՚ի ծագ, եւ զտունն իւր։
9 Դաւիթն ապրեց ամրոցում, եւ այն կոչուեց Դաւթի քաղաք: Նա շուրջանակի, ծայրից ծայր քաղաք շինեց եւ իր համար էլ տուն կառուցեց:
9 Դաւիթ այն բերդին մէջ նստաւ ու զանիկա Դաւիթին քաղաքը անուանեց։ Դաւիթ անոր չորս կողմը Մելօնէ դէպի ներս շէնքեր շինեց։
Եւ նստաւ Դաւիթ յամրոցին, եւ կոչեցաւ այն քաղաք Դաւթի. եւ շինեաց [48]զնա քաղաք`` Դաւիթ շուրջանակի [49]ծագէ ի ծագ, եւ զտունն իւր:

5:9: Եւ նստա՛ւ Դաւիթ յամրոցին. եւ կոչեցաւ այն քաղա՛ք Դաւթի. եւ շինեա՛ց զնա քաղաք Դաւիթ, շուրջանակի ծագէ ՚ի ծագ, եւ զտունն իւր։
9 Դաւիթն ապրեց ամրոցում, եւ այն կոչուեց Դաւթի քաղաք: Նա շուրջանակի, ծայրից ծայր քաղաք շինեց եւ իր համար էլ տուն կառուցեց:
9 Դաւիթ այն բերդին մէջ նստաւ ու զանիկա Դաւիթին քաղաքը անուանեց։ Դաւիթ անոր չորս կողմը Մելօնէ դէպի ներս շէնքեր շինեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 И поселился Давид в крепости, и назвал ее городом Давидовым, и обстроил кругом от Милло и внутри.
5:9 καὶ και and; even ἐκάθισεν καθιζω sit down; seat Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῇ ο the περιοχῇ περιοχη content; enclosing καὶ και and; even ἐκλήθη καλεω call; invite αὕτη ουτος this; he ἡ ο the πόλις πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ᾠκοδόμησεν οικοδομεω build τὴν ο the πόλιν πολις city κύκλῳ κυκλω circling; in a circle ἀπὸ απο from; away τῆς ο the ἄκρας ακρα and; even τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him
5:9 וַ wa וְ and יֵּ֤שֶׁב yyˈēšev ישׁב sit דָּוִד֙ dāwˌiḏ דָּוִד David בַּ ba בְּ in † הַ the מְּצֻדָ֔ה mmᵊṣuḏˈā מְצוּדָה fortification וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call לָ֖הּ lˌāh לְ to עִ֣יר ʕˈîr עִיר town דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּ֤בֶן yyˈiven בנה build דָּוִד֙ dāwˌiḏ דָּוִד David סָבִ֔יב sāvˈîv סָבִיב surrounding מִן־ min- מִן from הַ ha הַ the מִּלֹּ֖וא mmillˌô מִלֹּוא mound וָ wā וְ and בָֽיְתָה׃ vˈāyᵊṯā בַּיִת house
5:9. habitavit autem David in arce et vocavit eam civitatem David et aedificavit per gyrum a Mello et intrinsecusAnd David dwelt in the castle, and called it, The city of David: and built round about from Mello and inwards.
9. And David dwelt in the strong hold, and called it the city of David. And David built round about from Millo and inward.
5:9. Then David lived in the stronghold, and he called it: the City of David. And he built it up on all sides, from Millo and inward.
5:9. So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.
So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward:

5:9 И поселился Давид в крепости, и назвал ее городом Давидовым, и обстроил кругом от Милло и внутри.
5:9
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῇ ο the
περιοχῇ περιοχη content; enclosing
καὶ και and; even
ἐκλήθη καλεω call; invite
αὕτη ουτος this; he
ο the
πόλις πολις city
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
τὴν ο the
πόλιν πολις city
κύκλῳ κυκλω circling; in a circle
ἀπὸ απο from; away
τῆς ο the
ἄκρας ακρα and; even
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
5:9
וַ wa וְ and
יֵּ֤שֶׁב yyˈēšev ישׁב sit
דָּוִד֙ dāwˌiḏ דָּוִד David
בַּ ba בְּ in
הַ the
מְּצֻדָ֔ה mmᵊṣuḏˈā מְצוּדָה fortification
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
לָ֖הּ lˌāh לְ to
עִ֣יר ʕˈîr עִיר town
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יִּ֤בֶן yyˈiven בנה build
דָּוִד֙ dāwˌiḏ דָּוִד David
סָבִ֔יב sāvˈîv סָבִיב surrounding
מִן־ min- מִן from
הַ ha הַ the
מִּלֹּ֖וא mmillˌô מִלֹּוא mound
וָ וְ and
בָֽיְתָה׃ vˈāyᵊṯā בַּיִת house
5:9. habitavit autem David in arce et vocavit eam civitatem David et aedificavit per gyrum a Mello et intrinsecus
And David dwelt in the castle, and called it, The city of David: and built round about from Mello and inwards.
5:9. Then David lived in the stronghold, and he called it: the City of David. And he built it up on all sides, from Millo and inward.
5:9. So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "Xеврон, составлявший средоточие колена Иудина бывший его естественной столицей, не мог уже служить резиденцией царя, господствовавшего над всем Израилем, так как приходился на южной окраине царства. Давид не желал также утвердить свою резиденцию и в Сихеме, главном городе колена Ефремова и центральном во всей земле евреев, потому что не находил надежным свое положение среди искони мятежных ефремлян. Он избрал для этого нейтральный пункт, не принадлежавший до сих пор ни одному колену, тоже лежавший почти в средине земли евреев, опиравшийся с юга на могущественное и родственное Давиду колено Иудино и господствовавший по своему крепкому положению над северной половиной земли" (Я. Богородский, "Еврейские цари", с. 151).

Милло - один из холмов Сионской возвышенности.
Albert Barnes: Notes on the Bible - 1834
5:9: David dwelt in the fort - or stronghold, (as in Sa2 5:7) i. e. eventually, when the buildings were completed, which may not have been for two or three years. Millo appears to have been a fortress of some kind, the northern defense of the city of David, and to have been a part of the original Canaanite defenses of Zion, as appears probable also from there having been a fortress called the house of Millo in the Canaanite city of Shechem. (Jdg 9:6 note, and Sa2 9:1-13 :20.) Millo may be the native name. Some identify it with the great platform called the Haram es Sherif.
David built round about - Probably meaning built his own house and other houses and streets, all, in short, that caused it to be coiled the city of David. (Compare Ch1 11:8.) The buildings were within, on the south of Millo, so as to be protected by it on the north, as they were east, west. and south, by the precipitous ravines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: city: Sa2 5:7
Millo: Jdg 9:6, Jdg 9:20; Kg1 9:15, Kg1 9:24, Kg1 11:27; Ch1 11:8; Ch2 32:5
Geneva 1599
So David dwelt in the fort, and called it the city of David. And David built round about from (e) Millo and inward.
(e) He built from the town house round about to his own house (1Chron 11:8).
John Gill
So David dwelt in the fort,.... The strong hold of Zion, which he took:
and called it the city of David; from his own name, to keep up the memory of his taking it, and of his habitation in it:
and David built round about, from Millo and inward; built a wall about it, and enlarged the place, increased the buildings both within and without. Millo is supposed to be a ditch round the fort, full of water, from whence it had its name; or was a large hollow place which divided the fort from the lower city, and which afterwards Solomon filled up, and made it a level, and therefore is called so here by anticipation; though Jarchi says it was done by David. According to Dr. Lightfoot (o), it was a part or Sion, or some hillock, east up against it on the west side; his first sense is best, Millo being no other than the fortress or citadel; which, as Josephus says (p), David joined to the lower city, and made them one body, and erecting walls about it made Joab superintendent of them; and this was the "round about", or circuit, which David made, reaching from Millo, or the citadel, to that again, which is meant by "inward", or "to the house" (q), as it should be rendered; that is, to the house of Millo, as in 4Kings 12:20; and so it is said 1Chron 11:8; that David built the city "from Millo round about"; that is, to the same place from whence he began (r).
(o) Works, vol. 2. Chorograph. Cent. c. 24. p. 25. (p) Antiqu. l. 7. c. 3. sect. 2. (q) "et ad domum". (r) See Dr. Kennicott, ut supra, (Dissert. 1.) p. 49, &c.
John Wesley
Millo - Which seems to have been the town - hall or, state - house, near the wall of the city of Zion.
Robert Jamieson, A. R. Fausset and David Brown
David dwelt in the fort, &c.--Having taken it by storm, he changed its name to "the city of David," to signify the importance of the conquest, and to perpetuate the memory of the event.
David built round about from Millo and inward--probably a row of stone bastions placed on the northern side of Mount Zion, and built by David to secure himself on that side from the Jebusites, who still lived in the lower part of the city. The house of Millo was perhaps the principal corner tower of that fortified wall.
5:105:10: Եւ երթալով երթա՛յր Դաւիթ եւ մեծանայր. եւ Տէր ամենակալ է՛ր ընդ նմա։
10 Դաւիթը գնալով հզօրանում էր, եւ ամենակալ Տէրը նրա հետ էր:
10 Դաւիթ երթալով կը մեծնար ու զօրքերու Տէր Աստուածը անոր հետ էր։
Եւ երթալով երթայր Դաւիթ եւ մեծանայր, եւ Տէր ամենակալ էր ընդ նմա:

5:10: Եւ երթալով երթա՛յր Դաւիթ եւ մեծանայր. եւ Տէր ամենակալ է՛ր ընդ նմա։
10 Դաւիթը գնալով հզօրանում էր, եւ ամենակալ Տէրը նրա հետ էր:
10 Դաւիթ երթալով կը մեծնար ու զօրքերու Տէր Աստուածը անոր հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 И преуспевал Давид и возвышался, и Господь Бог Саваоф {был} с ним.
5:10 καὶ και and; even ἐπορεύετο πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith πορευόμενος πορευομαι travel; go καὶ και and; even μεγαλυνόμενος μεγαλυνω enlarge; magnify καὶ και and; even κύριος κυριος lord; master παντοκράτωρ παντοκρατωρ almighty μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
5:10 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk דָּוִ֖ד dāwˌiḏ דָּוִד David הָלֹ֣וךְ hālˈôḵ הלך walk וְ wᵊ וְ and גָדֹ֑ול ḡāḏˈôl גדל be strong וַ wa וְ and יהוָ֛ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service עִמֹּֽו׃ פ ʕimmˈô . f עִם with
5:10. et ingrediebatur proficiens atque succrescens et Dominus Deus exercituum erat cum eoAnd he went on prospering and growing up, and the Lord God of hosts was with him.
10. And David waxed greater and greater; for the LORD, the God of hosts, was with him.
5:10. And he advanced, prospering and increasing, and the Lord, the God of hosts, was with him.
5:10. And David went on, and grew great, and the LORD God of hosts [was] with him.
And David went on, and grew great, and the LORD God of hosts [was] with him:

5:10 И преуспевал Давид и возвышался, и Господь Бог Саваоф {был} с ним.
5:10
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
Δαυιδ δαβιδ Dabid; Thavith
πορευόμενος πορευομαι travel; go
καὶ και and; even
μεγαλυνόμενος μεγαλυνω enlarge; magnify
καὶ και and; even
κύριος κυριος lord; master
παντοκράτωρ παντοκρατωρ almighty
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
5:10
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
דָּוִ֖ד dāwˌiḏ דָּוִד David
הָלֹ֣וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
גָדֹ֑ול ḡāḏˈôl גדל be strong
וַ wa וְ and
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
עִמֹּֽו׃ פ ʕimmˈô . f עִם with
5:10. et ingrediebatur proficiens atque succrescens et Dominus Deus exercituum erat cum eo
And he went on prospering and growing up, and the Lord God of hosts was with him.
5:10. And he advanced, prospering and increasing, and the Lord, the God of hosts, was with him.
5:10. And David went on, and grew great, and the LORD God of hosts [was] with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: went on, and grew great: Heb. went going and growing, Sa2 3:1; Job 17:9; Pro 4:18; Isa 9:7; Dan 2:44, Dan 2:45; Luk 2:52
the Lord: Gen 21:22; Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10; Rom 8:31
John Gill
And David went on, and grew great,.... In honour and wealth, in fame and reputation, in subduing his enemies, obtaining conquests over them, and enlarging his dominions:
and the Lord God of hosts, of armies above and below:
was with him: to whom all his prosperity and success was owing. The Targum is,"the Word of the Lord God of hosts was for his help,''or his helper.
5:115:11: Եւ առաքեաց Քիրամ արքայ Տիւրոսի հրեշտակս առ Դաւիթ, եւ փա՛յտս եղեւնեայ, եւ հիւսո՛ւնս փայտից, եւ ճարտարապե՛տս քարանց. եւ շինեցին տո՛ւն Դաւթի[3201]։ [3201] Ոմանք. Հրեշտակս առ Դաւիթ եւ փայտեղեւնեայս։
11 Տիւրոսի արքայ Քիրամը դեսպաններ ուղարկեց Դաւթի մօտ, նաեւ եղեւնափայտ, փայտի հիւսներ ու քարի վարպետներ, որոնք Դաւթի համար տուն շինեցին:
11 Տիւրոսի թագաւորը՝ Քիրամ՝ Դաւիթին դեսպաններ ղրկեց, նաեւ եղեւնափայտեր ու հիւսներ ու որմնադիրներ, որոնք Դաւիթին տուն շինեցին։
Եւ առաքեաց Քիրամ արքայ Տիւրոսի հրեշտակս առ Դաւիթ, եւ փայտս եղեւնեայս եւ հիւսունս փայտից եւ ճարտարապետս քարանց, եւ շինեցին տուն Դաւթի:

5:11: Եւ առաքեաց Քիրամ արքայ Տիւրոսի հրեշտակս առ Դաւիթ, եւ փա՛յտս եղեւնեայ, եւ հիւսո՛ւնս փայտից, եւ ճարտարապե՛տս քարանց. եւ շինեցին տո՛ւն Դաւթի[3201]։
[3201] Ոմանք. Հրեշտակս առ Դաւիթ եւ փայտեղեւնեայս։
11 Տիւրոսի արքայ Քիրամը դեսպաններ ուղարկեց Դաւթի մօտ, նաեւ եղեւնափայտ, փայտի հիւսներ ու քարի վարպետներ, որոնք Դաւթի համար տուն շինեցին:
11 Տիւրոսի թագաւորը՝ Քիրամ՝ Դաւիթին դեսպաններ ղրկեց, նաեւ եղեւնափայտեր ու հիւսներ ու որմնադիրներ, որոնք Դաւիթին տուն շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 И прислал Хирам, царь Тирский, послов к Давиду и кедровые деревья и плотников и каменщиков, и они построили дом Давиду.
5:11 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Χιραμ χιραμ monarch; king Τύρου τυρος Tyros; Tiros ἀγγέλους αγγελος messenger πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ξύλα ξυλον wood; timber κέδρινα κεδρινος and; even τέκτονας τεκτων carpenter; craftsman ξύλων ξυλον wood; timber καὶ και and; even τέκτονας τεκτων carpenter; craftsman λίθων λιθος stone καὶ και and; even ᾠκοδόμησαν οικοδομεω build οἶκον οικος home; household τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
5:11 וַ֠ wa וְ and יִּשְׁלַח yyišlˌaḥ שׁלח send חִירָ֨ם ḥîrˌām חִירָם Hiram מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king צֹ֥ר ṣˌōr צֹר Tyrus מַלְאָכִים֮ malʔāḵîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to דָּוִד֒ dāwˌiḏ דָּוִד David וַ wa וְ and עֲצֵ֣י ʕᵃṣˈê עֵץ tree אֲרָזִ֔ים ʔᵃrāzˈîm אֶרֶז cedar וְ wᵊ וְ and חָרָשֵׁ֣י ḥārāšˈê חָרָשׁ artisan עֵ֔ץ ʕˈēṣ עֵץ tree וְ wᵊ וְ and חָֽרָשֵׁ֖י ḥˈārāšˌê חָרָשׁ artisan אֶ֣בֶן ʔˈeven אֶבֶן stone קִ֑יר qˈîr קִיר wall וַ wa וְ and יִּבְנֽוּ־ yyivnˈû- בנה build בַ֖יִת vˌayiṯ בַּיִת house לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David
5:11. misit quoque Hiram rex Tyri nuntios ad David et ligna cedrina et artifices lignorum artificesque lapidum ad parietes et aedificaverunt domum DavidAnd Hiram the king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons for walls: and they built a house for David.
11. And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house.
5:11. Also, Hiram, the king of Tyre, sent messengers to David, with cedar wood, and with builders of wood and builders of stone, in order to make walls. And they built a house for David.
5:11. And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house.
And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house:

5:11 И прислал Хирам, царь Тирский, послов к Давиду и кедровые деревья и плотников и каменщиков, и они построили дом Давиду.
5:11
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Χιραμ χιραμ monarch; king
Τύρου τυρος Tyros; Tiros
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ξύλα ξυλον wood; timber
κέδρινα κεδρινος and; even
τέκτονας τεκτων carpenter; craftsman
ξύλων ξυλον wood; timber
καὶ και and; even
τέκτονας τεκτων carpenter; craftsman
λίθων λιθος stone
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
οἶκον οικος home; household
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
5:11
וַ֠ wa וְ and
יִּשְׁלַח yyišlˌaḥ שׁלח send
חִירָ֨ם ḥîrˌām חִירָם Hiram
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
צֹ֥ר ṣˌōr צֹר Tyrus
מַלְאָכִים֮ malʔāḵîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
דָּוִד֒ dāwˌiḏ דָּוִד David
וַ wa וְ and
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
אֲרָזִ֔ים ʔᵃrāzˈîm אֶרֶז cedar
וְ wᵊ וְ and
חָרָשֵׁ֣י ḥārāšˈê חָרָשׁ artisan
עֵ֔ץ ʕˈēṣ עֵץ tree
וְ wᵊ וְ and
חָֽרָשֵׁ֖י ḥˈārāšˌê חָרָשׁ artisan
אֶ֣בֶן ʔˈeven אֶבֶן stone
קִ֑יר qˈîr קִיר wall
וַ wa וְ and
יִּבְנֽוּ־ yyivnˈû- בנה build
בַ֖יִת vˌayiṯ בַּיִת house
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
5:11. misit quoque Hiram rex Tyri nuntios ad David et ligna cedrina et artifices lignorum artificesque lapidum ad parietes et aedificaverunt domum David
And Hiram the king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons for walls: and they built a house for David.
5:11. Also, Hiram, the king of Tyre, sent messengers to David, with cedar wood, and with builders of wood and builders of stone, in order to make walls. And they built a house for David.
5:11. And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Children. B. C. 1046.

11 And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David a house. 12 And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake. 13 And David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David. 14 And these be the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon, 15 Ibhar also, and Elishua, and Nepheg, and Japhia, 16 And Elishama, and Eliada, and Eliphalet.
Here is, I. David's house built, a royal palace, fit for the reception of the court he kept and the homage that was paid to him, v. 11. The Jews were husbandmen and shepherds, and did not much addict themselves either to merchandise or manufactures; and therefore Hiram, king of Tyre, a wealthy prince, when he sent to congratulate David on his accession to the throne, offered him workmen to build him a house. David thankfully accepted the offer, and Hiram's workmen built David a house to his mind. Many have excelled in arts and sciences who were strangers to the covenants of promise. Yet David's house was never the worse, nor the less fit to be dedicated to God, for being built by the sons of the stranger. It is prophesied of the gospel church, The sons of the strangers shall build up thy walls, and their kings shall minister unto thee, Isa. lx. 10.
II. David's government settled and built up, v. 12. 1. His kingdom was established, there was nothing to shake it, none to disturb his possession or question his title. He that made him king established him, because he was to be a type of Christ, with whom God's hand should be established, and his covenant stand fast, Ps. lxxxix. 21-28. Saul was made king, but not established; so Adam in innocency. David was established king, so is the Son of David, with all who through him are made to our God kings and priests. 2. It was exalted in the eyes both of its friends and enemies. Never had the nation of Israel looked so great or made such a figure as it began now to do. Thus it is promised of Christ that he shall be higher than the kings of the earth, Ps. lxxxix. 27. God has highly exalted him, Phil. ii. 9. 3. David perceived, by the wonderful concurrence of providences to his establishment and advancement, that God was with him. By this I know that thou favourest me, Ps. xli. 11. Many have the favour of God and do not perceive it, and so want the comfort of it: but to be exalted to that and established in it, and to perceive it, is happiness enough. 4. He owned that it was for his people Israel's sake that God had done great things for him, that he might be a blessing to them and they might be happy under his administration. God did not make Israel his subjects for his sake, that he might be great, and rich, and absolute: but he made him their king for their sake, that he might lead, and guide, and protect them. Kings are ministers of God to their people for good, Rom. xiii. 4.
III. David's family multiplied and increased. All the sons that were born to him after he came to Jerusalem are here mentioned together, eleven in all, besides the six that were born to him before in Hebron, ch. iii. 2, 5. There the mothers are mentioned, not here; only, in general, it is said that he took more concubines and wives, v. 13. Shall we praise him for this? We praise him not; we justify him not; nor can we scarcely excuse him. The bad example of the patriarchs might make him think there was no harm in it, and he might hope it would strengthen his interest, by multiplying his alliances, and increasing the royal family. Happy is the man that has his quiver full of these arrows. But one vine by the side of the house, with the blessing of God, may send boughs to the sea and branches to the rivers. Adam, by one wife, peopled the world, and Noah re-peopled it. David had many wives, and yet that did not keep him from coveting his neighbour's wife and defiling her; for men that have once broken the fence will wander endlessly. Of David's concubines, see 2 Sam. xv. 16; xvi. 22; xix. 5. Of his sons, see 1 Chron. iii. 1-9.
Adam Clarke: Commentary on the Bible - 1831
5:11: Hiram king of Tyre - He was a very friendly man, and no doubt a believer in the true God. He was not only a friend to David, but also of his son Solomon, to whom, in building the temple, he afforded the most important assistance.
2 Kings (2 Samuel) 5:13
Albert Barnes: Notes on the Bible - 1834
5:11: Hiram king of Tyre - Now mentioned for the first time. He survived David, and continued his friendship to Solomon (marginal references). The news of the capture of the city of the Jebusites had doubtless reached Tyre, and created a great impression of David's power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: Hiram: Kg1 5:1, Kg1 5:2, Kg1 5:8, Kg1 5:9; Ch1 14:1
masons: Heb. hewers of the stone of the wall
they built: Sa2 7:2; Kg1 7:1-12; Ecc 2:4-11; Jer 22:14-16
Carl Friedrich Keil and Franz Delitzsch

David's Palace, Wives and Children (comp. 1Chron 14:1-7). - King Hiram of Tyre sent messengers to David, and afterwards, by the express desire of the latter, cedar-wood and builders, carpenters and stone-masons, who built him a house, i.e., a palace. Hiram (Hirom in 3Kings 5:2; Huram in the Chronicles; lxx Χειράμ; Josephus, Εἴραμος and Εἴρωμος), king of Tyre, was not only an ally of David, but of his son Solomon also. He sent to the latter cedar-wood and builders for the erection of the temple and of his own palace (3Kings 5:8.; 2Chron 2:2.), and fitted out a mercantile fleet in conjunction with him (3Kings 9:27-28; 2Chron 9:10); in return for which, Solomon not only sent him an annual supply of corn, oil, and wine (3Kings 5:11; 2Chron 2:9), but when all the buildings were finished, twenty years after the erection of the temple, he made over to him twenty of the towns of Galilee (3Kings 9:10.). It is evident from these facts that Hiram was still reigning in the twenty-fourth, or at any rate the twentieth, year of Solomon's reign, and consequently, as he had assisted David with contributions of wood for the erection of his palace, that he must have reigned at least forty-five or fifty years; and therefore that, even in the latter case, he cannot have begun to reign earlier than the eighth year of David's reign over all Israel, or from six to ten years after the conquest of the Jebusite citadel upon Mount Zion. This is quite in harmony with the account given here; for it by no means follows, that because the arrival of an embassy from Hiram, and the erection of David's palace, are mentioned immediately after the conquest of the citadel of Zion, they must have occurred directly afterwards. The arrangement of the different events in the chapter before us is topical rather than strictly chronological. Of the two battles fought by David with the Philistines (2Kings 5:17-25), the first at any rate took place before the erection of David's palace, as it is distinctly stated in 2Kings 5:17 that the Philistines made war upon David when they heard that he had been anointed king over Israel, and therefore in all probability even before the conquest of the fortress of the Jebusites, or at any rate immediately afterwards, and before David had commenced the fortification of Jerusalem and the erection of a palace. The historian, on the contrary, has not only followed up the account of the capture of the fortress of Zion, and the selection of it as David's palace, by a description of what David gradually did to fortify and adorn the new capital, but has also added a notice as to David's wives and the children that were born to him in Jerusalem. Now, if this be correct, the object of Hiram's embassy cannot have been "to congratulate David upon his ascent of the throne," as Thenius maintains; but after he had ascended the throne, Hiram sent ambassadors to form an alliance with this powerful monarch; and David availed himself of the opportunity to establish an intimate friendship with Hiram, and ask him for cedar-wood and builders for his palace.
(Note: The statements of Menander of Ephesus in Josephus (c. Ap. i. 18), that after the death of Abibal his son Hirom (Εἴρωμος) succeeded him in the government, and reigned thirty-four years, and died at the age of fifty-three, are at variance with the biblical history. For, according to these statements, as Hiram was still reigning "at the end of twenty years" (according to 3Kings 9:10-11), when Solomon had built his palaces and the house of the Lord, i.e., twenty-four years after Solomon began to reign, he cannot have ascended the throne before the sixty-first year of David's life, and the thirty-first of his reign. But in that case the erection of David's palace would fall somewhere within the last eight years of his life. And to this we have to add the repeated statements made by Josephus (l.c. and Ant. viii. 3, 1), to the effect that Solomon commenced the building of the temple in Hiram's twelfth year, or after he had reigned eleven years; so that Hiram could only have begun to reign seven years before the death of David (in the sixty-third year of his life), and the erection of the palace by David must have fallen later still, and his determination to build the temple, which he did not form till he had taken possession of his house of cedar, i.e., the newly erected palace (2Kings 7:2), would fall in the very last years of his life, but a very short time before his death. As this seems hardly credible, it has been assumed by some that Hiram's father, Abibal, also bore the name of Hiram, or that Hiram is confounded with Abibal in the account before us (Thenius), or that Abibal's father was named Hiram, and it was he who formed the alliance with David (Ewald, Gesch. iv. 287). But all these assumptions are overthrown by the fact that the identity of the Hiram who was Solomon's friend with the contemporary and friend of David is expressly affirmed not only in 2Chron 2:2 (as Ewald supposes), but also in 3Kings 5:15. For whilst Solomon writes to Hiram in 2Chron 2:3, "as thou didst deal with David my father, and didst send him cedars to build him an house to dwell therein," it is also stated 3Kings 5:1 that "Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was a lover of David all days (all his life)." Movers (Phnizier ii. 1, p. 147ff.) has therefore attempted to remove the discrepancy between the statements made in Josephus and the biblical account of Hiram's friendship with David and Solomon, by assuming that in the narrative contained in the books of Samuel we have a topical and not a chronological arrangement, and that according to this arrangement the conquest of Jerusalem by David is followed immediately by the building of the city and palace, and this again by the removal of the holy ark to Jerusalem, and lastly by David's resolution to build a temple, which really belonged to the close of his reign, and indeed, according to 2Kings 7:2, to the period directly following the completion of the cedar palace. There is a certain amount of truth at the foundation of this, but it does not remove the discrepancy; for even if David's resolution to build a temple did not fall within the earlier years of his reign at Jerusalem, as some have inferred from the position in which it stands in the account given in this book, it cannot be pushed forward to the very last years of his life and reign. This is decidedly precluded by the fact, that in the promise given to David by God, his son and successor upon the throne is spoken of in such terms as to necessitate the conclusion that he was not yet born. This difficulty cannot be removed by the solution suggested by Movers (p. 149), "that the historian necessarily adhered to the topical arrangement which he had adopted for this section, because he had not said anything yet about Solomon and his mother Bathsheba:" for the expression "which shall proceed out of thy bowels" (2Kings 7:12) is not the only one of the kind; but in 1Chron 22:9, David says to his son Solomon, "The word of the Lord came to me, saying, A son shall be born to thee - Solomon - he shall build an house for my name;" from which it is very obvious, that Solomon was not born at the time when David determined to build the temple and received this promise from God in consequence of his intention.
To this we have also to add 2Kings 11:2, where David sees Bathsheba, who gave birth to Solomon a few years later, from the roof of his palace. Now, even though the palace is simply called "the king's house" in this passage, and not the "house of cedar," as in 2Kings 7:2, and therefore the house intended might possibly be the house in which David lived before the house of cedar was built, this is a very improbable supposition, and there cannot be much doubt that the "king's house" is the palace (2Kings 5:11; 2Kings 7:1) which he had erected for himself. Lastly, not only is there not the slightest intimation in the whole of the account given in 2 Samuel 7 that David was an old man when he resolved to build the temple, but, on the contrary, the impression which it makes throughout is, that it was the culminating point of his reign, and that he was at an age when he might hope not only to commence this magnificent building, but in all human probability to live to complete it. The only other solution left, is the assumption that there are errors in the chronological date of Josephus, and that Hiram lived longer than Menander affirms. The assertion that Solomon commenced the erection of the temple in the eleventh or twelfth year of Hiram's reign was not derived by Josephus from Phoenician sources; for the fragments which he gives from the works of Menander and Dius in the Antiquities (viii. 5, 3) and c. Apion (i. 17, 18), contain nothing at all about the building of the temple (vid., Movers, p. 141), but he has made it as the result of certain chronological combinations of his own, just as in Ant. viii. 3, 1, he calculates the year of the building of the temple in relation both to the exodus and also to the departure of Abraham out of Haran, but miscalculates, inasmuch as he places it in the 592nd year after the exodus instead of the 480th, and the 1020th year from Abraham's emigration to Canaan instead of the 1125th. And in the present instance his calculation of the exact position of the same event in relation to Hiram's reign was no doubt taken from Menander; but even in this the numbers may be faulty, since the statements respecting Balezorus and Myttonus in the very same extract from Menander, as to the length of the reigns of the succeeding kings of Tyre, can be proved to be erroneous, and have been corrected by Movers from Eusebius and Syncellus; and, moreover, the seven years of Hiram's successor, Baleazar, do not tally with Eusebius and Syncellus, who both give seventeen years. Thus the proof which Movers adduces from the synchronism of the Tyrian chronology with the biblical, the Egyptian, and the Assyrian, to establish the correctness of Menander's statements concerning Hiram's reign, is rendered very uncertain, to say nothing of the fact that Movers has only succeeded in bringing out the synchronism with the biblical chronology by a very arbitrary and demonstrably false calculation of the years that the kings of Judah and Israel reigned.)
2Kings 5:12-14
"And David perceived (sc., from the success of his enterprises) that Jehovah had firmly established him king over Israel, and that He had exalted his kingdom for His people Israel's sake," i.e., because He had chosen Israel as His people, and had promised to make it great and glorious.
To the building of David's palace, there is appended in 2Kings 5:13-15 the account of the increase of his house by the multiplication of his wives and concubines, and of the sons who were born to him at Jerusalem (as in 1Chron 14:3.). Taking many wives was indeed prohibited in the law of the king in Deut 17:17; but as a large harem was considered from time immemorial as part of the court of an oriental monarch, David suffered himself to be seduced by that custom to disregard this prohibition, and suffered many a heartburn afterwards in consequence, not to mention his fearful fall in consequence of his passion for Bathsheba. The concubines are mentioned before the wives, probably because David had taken many of them to Jerusalem, and earlier than the wives. In the Chronicles the concubines and omitted, though not "intentionally," as they are mentioned in 1Chron 3:9; but as being of no essential importance in relation to the list of sons which follows, because no difference was made between those born of concubines and those born of wives. "Out of Jerusalem," i.e., away from Jerusalem: not that the wives were all born in Jerusalem, as the words which follow, "after he was come from Hebron," clearly show. In the Chronicles, therefore, it is explained as meaning "in Jerusalem." The sons are mentioned again both in 1Chron 14:5-7 and in the genealogy in 1Chron 3:5-8. Shammua is called Shimea in 1Chron 3:5, according to a different pronunciation. Shammua, Shobab, Nathan, and Solomon were sons of Bathsheba according to 1Chron 3:5.
2Kings 5:15-16
Elishua is written incorrectly in 1Chron 3:6 as Elishama, because Elishama follows afterwards. There are two names after Elishua in 1Chron 3:6-7, and 1Chron 14:6-7, viz., Eliphalet and Nogah, which have not crept into the text from oversight or from a wrong spelling of other names, because the number of the names is given as nine in 1Chron 3:8, and the two names must be included in order to bring out that number. And, on the other hand, it is not by the mistake of a copyist that they have been omitted from the text before us, but it has evidently been done deliberately on account of their having died in infancy, or at a very early age. This also furnishes a very simple explanation of the fact, that the name Eliphalet occurs again at the end of the list, namely, because a son who was born later received the name of his brother who had died young. Eliada, the last but one, is called Beeliada in 1Chron 14:7, another form of the name, compounded with Baal instead of El. David had therefore nineteen sons, six of whom were born in Hebron (2Kings 3:2.), and thirteen at Jerusalem. Daughters are not mentioned in the genealogical accounts, because as a rule only heiresses or women who acquired renown from special causes were included in them. There is a daughter named Thamar mentioned afterwards in 2Kings 13:1.
John Gill
And Hiram king of Tyre,.... This was father of that Hiram that lived in the times of Solomon, whose name was Abibalus before he took the name of Hiram, which became a common name of the kings of Tyre; his former name may be seen in the ancient historians quoted by Josephus (s); of the city of Tyre; see Gill on Is 23:1; which was built one year before the destruction of Troy (t). This king, on hearing of David's being acknowledged king by all Israel, and of his taking Jerusalem out of the hands of the Jebusites:
sent messengers to David; to congratulate him upon all this:
and cedar trees, and carpenters, and masons; these might not be sent at first, but David intending to build himself an house, might, by the messengers on their return, request of Hiram to send him timber and workmen for that purpose; the people of Israel being chiefly employed in cultivating their fields, and vineyards, and oliveyards, and feeding their flocks and herds, few of them had any skill in hewing: timber and stone, and building houses, at least not like the Tyrians and Sidonians; see 3Kings 5:6; and accordingly he sent him cedars from Lebanon, a great part of which was in his dominions, and artificers in wood and stone, to build his house in the most elegant manner:
and they built David an house; to dwell in, a stately palace, called an house of cedar, 2Kings 7:2.
(s) Contr. Apion. l. 1. sect. 17, 18. (t) Justin e Trogo, l. 18. c. 3.
Robert Jamieson, A. R. Fausset and David Brown
Hiram . . . sent carpenters, and masons--The influx of Tyrian architects and mechanics affords a clear evidence of the low state to which, through the disorders of long-continued war, the better class of artisans had declined in Israel.
5:125:12: Եւ գիտա՛ց Դաւիթ եթէ հաստատեաց զնա Տէր թագաւո՛ր ՚ի վերայ Իսրայէլի. եւ թէ բարձրացաւ թագաւորութիւն նորա վասն ժողովրդեան նորա Իսրայէլի։
12 Դաւիթը համոզուեց, որ Տէրն է իրեն Իսրայէլի թագաւոր հաստատել եւ իր թագաւորութիւնը բարձրացրել իր ժողովրդի՝ իսրայէլացիների վրայ:
12 Այն ատեն Դաւիթ իմացաւ որ Տէրը զինք Իսրայէլի վրայ թագաւոր հաստատեց ու իր ժողովուրդին՝ Իսրայէլին համար՝ իր թագաւորութիւնը բարձրացուց։
Եւ գիտաց Դաւիթ եթէ հաստատեաց զնա Տէր թագաւոր ի վերայ Իսրայելի, եւ թէ բարձրացաւ թագաւորութիւն նորա վասն ժողովրդեան նորա Իսրայելի:

5:12: Եւ գիտա՛ց Դաւիթ եթէ հաստատեաց զնա Տէր թագաւո՛ր ՚ի վերայ Իսրայէլի. եւ թէ բարձրացաւ թագաւորութիւն նորա վասն ժողովրդեան նորա Իսրայէլի։
12 Դաւիթը համոզուեց, որ Տէրն է իրեն Իսրայէլի թագաւոր հաստատել եւ իր թագաւորութիւնը բարձրացրել իր ժողովրդի՝ իսրայէլացիների վրայ:
12 Այն ատեն Դաւիթ իմացաւ որ Տէրը զինք Իսրայէլի վրայ թագաւոր հաստատեց ու իր ժողովուրդին՝ Իսրայէլին համար՝ իր թագաւորութիւնը բարձրացուց։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 И уразумел Давид, что Господь утвердил его царем над Израилем и что возвысил царство его ради народа Своего Израиля.
5:12 καὶ και and; even ἔγνω γινωσκω know Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that ἡτοίμασεν ετοιμαζω prepare αὐτὸν αυτος he; him κύριος κυριος lord; master εἰς εις into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ὅτι οτι since; that ἐπήρθη επαιρω lift up; rear up ἡ ο the βασιλεία βασιλεια realm; kingdom αὐτοῦ αυτος he; him διὰ δια through; because of τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel
5:12 וַ wa וְ and יֵּ֣דַע yyˈēḏaʕ ידע know דָּוִ֔ד dāwˈiḏ דָּוִד David כִּֽי־ kˈî- כִּי that הֱכִינֹ֧ו hᵉḵînˈô כון be firm יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כִי֙ ḵˌî כִּי that נִשֵּׂ֣א niśśˈē נשׂא lift מַמְלַכְתֹּ֔ו mamlaḵtˈô מַמְלֶכֶת kingdom בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way עַמֹּ֥ו ʕammˌô עַם people יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:12. et cognovit David quoniam confirmasset eum Dominus regem super Israhel et quoniam exaltasset regnum eius super populum suum IsrahelAnd David knew that the Lord had confirmed him king over Israel, and that he had exalted his kingdom over his people Israel.
12. And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel’s sake.
5:12. And David knew that the Lord had confirmed him as king over Israel, and that he had exalted his kingdom over his people Israel.
5:12. And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel’s sake.
And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel' s sake:

5:12 И уразумел Давид, что Господь утвердил его царем над Израилем и что возвысил царство его ради народа Своего Израиля.
5:12
καὶ και and; even
ἔγνω γινωσκω know
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
ἡτοίμασεν ετοιμαζω prepare
αὐτὸν αυτος he; him
κύριος κυριος lord; master
εἰς εις into; for
βασιλέα βασιλευς monarch; king
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ὅτι οτι since; that
ἐπήρθη επαιρω lift up; rear up
ο the
βασιλεία βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
διὰ δια through; because of
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
5:12
וַ wa וְ and
יֵּ֣דַע yyˈēḏaʕ ידע know
דָּוִ֔ד dāwˈiḏ דָּוִד David
כִּֽי־ kˈî- כִּי that
הֱכִינֹ֧ו hᵉḵînˈô כון be firm
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כִי֙ ḵˌî כִּי that
נִשֵּׂ֣א niśśˈē נשׂא lift
מַמְלַכְתֹּ֔ו mamlaḵtˈô מַמְלֶכֶת kingdom
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
עַמֹּ֥ו ʕammˌô עַם people
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:12. et cognovit David quoniam confirmasset eum Dominus regem super Israhel et quoniam exaltasset regnum eius super populum suum Israhel
And David knew that the Lord had confirmed him king over Israel, and that he had exalted his kingdom over his people Israel.
5:12. And David knew that the Lord had confirmed him as king over Israel, and that he had exalted his kingdom over his people Israel.
5:12. And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel’s sake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: David: Sa2 7:16; Ch1 14:2
his people: Kg1 10:9; Ch2 2:11; Est 4:14; Isa 1:25-27; Dan 2:30
John Gill
And David perceived that the Lord had established him king over Israel,.... By the prosperity and success which attended him in everything he set his hand to:
and that he had exalted his kingdom for his people Israel's sake; for their advantage and glory more than for his own.
John Wesley
King over Israel - That he might be a blessing to them, and they might be happy under his administration.
5:135:13: Եւ ա՛ռ եւս Դաւիթ կանայս եւ հարճս յԵրուսաղեմէ՝ յետ գնալոյ նորա ՚ի Քեբրոնէ. եւ եղեն Դաւթի եւ ա՛յլ եւս ուստերք եւ դստերք[3202]։ [3202] Այլք. Յետ գալոյ նորա ՚ի Քեբրոնէ։
13 Դաւիթը Քեբրոնից Երուսաղէմ գալուց յետոյ ուրիշ կանայք ու հարճեր եւս առաւ:
13 Դաւիթ Քեբրոնէն գալէն ետքը՝ Երուսաղէմէն ուրիշ հարճեր ու կիներ ալ առաւ։ Դաւիթին ուրիշ տղաքներ ու աղջիկներ ալ ծնան։
Եւ առ եւս Դաւիթ կանայս եւ հարճս յԵրուսաղեմէ` յետ գնալոյ նորա ի Քեբրոնէ. եւ եղեն Դաւթի եւ այլ եւս ուստերք եւ դստերք:

5:13: Եւ ա՛ռ եւս Դաւիթ կանայս եւ հարճս յԵրուսաղեմէ՝ յետ գնալոյ նորա ՚ի Քեբրոնէ. եւ եղեն Դաւթի եւ ա՛յլ եւս ուստերք եւ դստերք[3202]։
[3202] Այլք. Յետ գալոյ նորա ՚ի Քեբրոնէ։
13 Դաւիթը Քեբրոնից Երուսաղէմ գալուց յետոյ ուրիշ կանայք ու հարճեր եւս առաւ:
13 Դաւիթ Քեբրոնէն գալէն ետքը՝ Երուսաղէմէն ուրիշ հարճեր ու կիներ ալ առաւ։ Դաւիթին ուրիշ տղաքներ ու աղջիկներ ալ ծնան։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 И взял Давид еще наложниц и жен из Иерусалима, после того, как пришел из Хеврона.
5:13 καὶ και and; even ἔλαβεν λαμβανω take; get Δαυιδ δαβιδ Dabid; Thavith ἔτι ετι yet; still γυναῖκας γυνη woman; wife καὶ και and; even παλλακὰς παλλακη from; out of Ιερουσαλημ ιερουσαλημ Jerusalem μετὰ μετα with; amid τὸ ο the ἐλθεῖν ερχομαι come; go αὐτὸν αυτος he; him ἐκ εκ from; out of Χεβρων χεβρων and; even ἐγένοντο γινομαι happen; become τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἔτι ετι yet; still υἱοὶ υιος son καὶ και and; even θυγατέρες θυγατηρ daughter
5:13 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take דָּוִ֨ד dāwˌiḏ דָּוִד David עֹ֜וד ʕˈôḏ עֹוד duration פִּֽלַגְשִׁ֤ים pˈilaḡšˈîm פִּלֶגֶשׁ concubine וְ wᵊ וְ and נָשִׁים֙ nāšîm אִשָּׁה woman מִ mi מִן from יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after בֹּאֹ֣ו bōʔˈô בוא come מֵ mē מִן from חֶבְרֹ֑ון ḥevrˈôn חֶבְרֹון Hebron וַ wa וְ and יִּוָּ֥לְדוּ yyiwwˌālᵊḏû ילד bear עֹ֛וד ʕˈôḏ עֹוד duration לְ lᵊ לְ to דָוִ֖ד ḏāwˌiḏ דָּוִד David בָּנִ֥ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:13. accepit ergo adhuc concubinas et uxores de Hierusalem postquam venerat de Hebron natique sunt David et alii filii et filiaeAnd David took more concubines and wives of Jerusalem, after he was come from Hebron: and there were born to David other sons also and daughters:
13. And David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David.
5:13. Then David took more concubines and wives from Jerusalem, after he had arrived from Hebron. And other sons as well as daughters were born to David.
5:13. And David took [him] more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David.
And David took [him] more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David:

5:13 И взял Давид еще наложниц и жен из Иерусалима, после того, как пришел из Хеврона.
5:13
καὶ και and; even
ἔλαβεν λαμβανω take; get
Δαυιδ δαβιδ Dabid; Thavith
ἔτι ετι yet; still
γυναῖκας γυνη woman; wife
καὶ και and; even
παλλακὰς παλλακη from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
μετὰ μετα with; amid
τὸ ο the
ἐλθεῖν ερχομαι come; go
αὐτὸν αυτος he; him
ἐκ εκ from; out of
Χεβρων χεβρων and; even
ἐγένοντο γινομαι happen; become
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ἔτι ετι yet; still
υἱοὶ υιος son
καὶ και and; even
θυγατέρες θυγατηρ daughter
5:13
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
דָּוִ֨ד dāwˌiḏ דָּוִד David
עֹ֜וד ʕˈôḏ עֹוד duration
פִּֽלַגְשִׁ֤ים pˈilaḡšˈîm פִּלֶגֶשׁ concubine
וְ wᵊ וְ and
נָשִׁים֙ nāšîm אִשָּׁה woman
מִ mi מִן from
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
בֹּאֹ֣ו bōʔˈô בוא come
מֵ מִן from
חֶבְרֹ֑ון ḥevrˈôn חֶבְרֹון Hebron
וַ wa וְ and
יִּוָּ֥לְדוּ yyiwwˌālᵊḏû ילד bear
עֹ֛וד ʕˈôḏ עֹוד duration
לְ lᵊ לְ to
דָוִ֖ד ḏāwˌiḏ דָּוִד David
בָּנִ֥ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:13. accepit ergo adhuc concubinas et uxores de Hierusalem postquam venerat de Hebron natique sunt David et alii filii et filiae
And David took more concubines and wives of Jerusalem, after he was come from Hebron: and there were born to David other sons also and daughters:
5:13. Then David took more concubines and wives from Jerusalem, after he had arrived from Hebron. And other sons as well as daughters were born to David.
5:13. And David took [him] more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: По понятиям того времени, величие монарха измерялось, между прочим, и количеством его жен и наложниц.
Adam Clarke: Commentary on the Bible - 1831
5:13: David took him more concubines - He had, in all conscience, enough before; he had, in the whole, eight wives and ten concubines. That dispensation permitted polygamy, but from the beginning it was not so; and as upon an average there are about fourteen males born to thirteen females, polygamy is unnatural, and could never have entered into the original design of God.
2 Kings (2 Samuel) 5:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: Gen 25:5, Gen 25:6; Deu 17:17; Ch1 3:9, Ch1 14:3-7; Ch2 11:18-21, Ch2 13:21
John Gill
And David took him more concubines and wives out of Jerusalem, after he was come from Hebron,.... He had six when he was at Hebron, 2Kings 3:2, and now he took more, which was not to his honour, and contrary to the law of God, Deut 17:17; the concubines were a sort of half wives, as the word may signify, or secondary ones, and under the others:
and there were yet sons and daughters born to David; besides those in Hebron mentioned in 2Kings 3:2.
John Wesley
David took, &c. - This may well be reckoned amongst David's miscarriages, the multiplication of wives being expresly forbidden to the king, Deut 17:17. It seems to have been his policy, that hereby he might enlarge his family, and strengthen his interest by alliances with so many considerable families. But all these did not preserve him from coveting his neighbour's wife. Rather they inclined him to it: for men who have once broke the fence, will wander carelesly.
Robert Jamieson, A. R. Fausset and David Brown
ELEVEN SONS BORN TO HIM. (2Kings 5:13-16)
David took him more concubines and wives--In this conduct David transgressed an express law, which forbade the king of Israel to multiply wives unto himself (Deut 17:17).
5:145:14: Եւ ա՛յս են անուանք ծնելոց որդւոց նորա յԵրուսաղէմ. Սամաաթ, Յեսիբաթ, Նաթան, Գաղ՚ամաան[3203], [3203] Ոմանք. Նաթան. եւ Գամաան։
14 Դաւիթն ուրիշ տղաներ եւ աղջիկներ էլ ունեցաւ: Երուսաղէմում նրա ունեցած որդիների անունները սրանք են.
14 Երուսաղէմի մէջ անոր ծնած տղոցը անունները ասոնք են՝ Սամաա, Սովբաբ, Նաթան, Սողոմոն,
Եւ այս են անուանք ծնելոց որդւոց նորա յԵրուսաղէմ. Սամաաթ, Յեսիբաթ, Նաթան, [50]Գաղամաան:

5:14: Եւ ա՛յս են անուանք ծնելոց որդւոց նորա յԵրուսաղէմ. Սամաաթ, Յեսիբաթ, Նաթան, Գաղ՚ամաան[3203],
[3203] Ոմանք. Նաթան. եւ Գամաան։
14 Դաւիթն ուրիշ տղաներ եւ աղջիկներ էլ ունեցաւ: Երուսաղէմում նրա ունեցած որդիների անունները սրանք են.
14 Երուսաղէմի մէջ անոր ծնած տղոցը անունները ասոնք են՝ Սամաա, Սովբաբ, Նաթան, Սողոմոն,
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 И родились еще у Давида сыновья и дочери. И вот имена родившихся у него в Иерусалиме: Самус, и Совав, и Нафан, и Соломон,
5:14 καὶ και and; even ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable τῶν ο the γεννηθέντων γενναω father; born αὐτῷ αυτος he; him ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem Σαμμους σαμμους and; even Σωβαβ σωβαβ and; even Ναθαν ναθαν Nathan καὶ και and; even Σαλωμων σαλωμων Salōmōn; Salomon
5:14 וְ wᵊ וְ and אֵ֗לֶּה ʔˈēlleh אֵלֶּה these שְׁמֹ֛ות šᵊmˈôṯ שֵׁם name הַ ha הַ the יִּלֹּדִ֥ים yyillōḏˌîm יִלֹּוד new-born לֹ֖ו lˌô לְ to בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem שַׁמּ֣וּעַ šammˈûₐʕ שַׁמּוּעַ Shammua וְ wᵊ וְ and שֹׁובָ֔ב šôvˈāv שֹׁובָב Shobab וְ wᵊ וְ and נָתָ֖ן nāṯˌān נָתָן Nathan וּ û וְ and שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
5:14. et haec nomina eorum qui nati sunt ei in Hierusalem Samua et Sobab et Nathan et SalomonAnd these are the names of them, that were born to him in Jerusalem, Samua, and Sobab, and Nathan, and Solomon,
14. And these be the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,
5:14. And these are the names of those who were born to him in Jerusalem: Shammua, and Shobab, and Nathan, and Solomon,
5:14. And these [be] the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,
And these [be] the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon:

5:14 И родились еще у Давида сыновья и дочери. И вот имена родившихся у него в Иерусалиме: Самус, и Совав, и Нафан, и Соломон,
5:14
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
γεννηθέντων γενναω father; born
αὐτῷ αυτος he; him
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
Σαμμους σαμμους and; even
Σωβαβ σωβαβ and; even
Ναθαν ναθαν Nathan
καὶ και and; even
Σαλωμων σαλωμων Salōmōn; Salomon
5:14
וְ wᵊ וְ and
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
שְׁמֹ֛ות šᵊmˈôṯ שֵׁם name
הַ ha הַ the
יִּלֹּדִ֥ים yyillōḏˌîm יִלֹּוד new-born
לֹ֖ו lˌô לְ to
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
שַׁמּ֣וּעַ šammˈûₐʕ שַׁמּוּעַ Shammua
וְ wᵊ וְ and
שֹׁובָ֔ב šôvˈāv שֹׁובָב Shobab
וְ wᵊ וְ and
נָתָ֖ן nāṯˌān נָתָן Nathan
וּ û וְ and
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
5:14. et haec nomina eorum qui nati sunt ei in Hierusalem Samua et Sobab et Nathan et Salomon
And these are the names of them, that were born to him in Jerusalem, Samua, and Sobab, and Nathan, and Solomon,
5:14. And these are the names of those who were born to him in Jerusalem: Shammua, and Shobab, and Nathan, and Solomon,
5:14. And these [be] the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Ср. III:2-5.
Adam Clarke: Commentary on the Bible - 1831
5:14: These be the names - Eleven children are here enumerated in the Hebrew text; but the Septuagint has no less than twenty-four. I shall insert their names, and the reader if he please may collate them with the text: Sammus, Sobab, Nathan, Solomon, Ebear, Elisue, Naphek, Jephies, Elisama, Elidae, Eliphalath, Samae, Jessibath, Nathan, Galimaan, Jebaar, Theesus, Eliphalat, Naged, Naphek, Jonathan, Leasamus, Baalimath, and Eliphaath. There is no doubt some corruption in these names; there are two of the name of Nathan, two of Eliphalath, and two of Naphek; and probably Sammus and Samae are the same.
2 Kings (2 Samuel) 5:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: the names: Ch1 3:5-9, Ch1 14:4
Shammuah: or, Shimea, Ch1 3:5
Nathan: Sa2 12:1-7; Luk 2:31
Solomon: Sa2 12:24, Sa2 12:25; Mat 1:6
John Gill
And these be the names of those that were born unto him in Jerusalem,.... The names of his sons, for his daughters are not mentioned, and these seem to be such only that were born of his wives, see 1Chron 3:9,
Shammua, and Shobab, and Nathan, and Solomon; these four were by Bathsheba; the first of these is called Shimea, 1Chron 3:5.
5:155:15: Յեբաար, Թեմեսուս, Էլփալատ, Նագեդ, Նափեկ[3204], [3204] Ոմանք. Թեմեսուս, Եղփաատ։
15 Սամաաթ, Յեսիբաթ, Նաթան, Գաղամաան, Յեբաար,
15 Յեբաար, Եղիսուա, Նաբեկ, Յափիէ,
Յեբաար, Թեմեսուս, Եղփաղատ, Նագեդ, Նափեկ:

5:15: Յեբաար, Թեմեսուս, Էլփալատ, Նագեդ, Նափեկ[3204],
[3204] Ոմանք. Թեմեսուս, Եղփաատ։
15 Սամաաթ, Յեսիբաթ, Նաթան, Գաղամաան, Յեբաար,
15 Յեբաար, Եղիսուա, Նաբեկ, Յափիէ,
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 и Евеар, и Елисуа, и Нафек, и Иафиа,
5:15 καὶ και and; even Εβεαρ εβεαρ and; even Ελισους ελισους and; even Ναφεκ ναφεκ and; even Ιεφιες ιεφιες Iephies; Iefies
5:15 וְ wᵊ וְ and יִבְחָ֥ר yivḥˌār יִבְחָר Ibhar וֶ we וְ and אֱלִישׁ֖וּעַ ʔᵉlîšˌûₐʕ אֱלִישׁוּעַ Elishua וְ wᵊ וְ and נֶ֥פֶג nˌefeḡ נֶפֶג Nepheg וְ wᵊ וְ and יָפִֽיעַ׃ yāfˈîₐʕ יָפִיעַ Japhia
5:15. et Ibaar et Helisua et NephegAnd Jebahar, and Elisua, and Nepheg,
15. and Ibhar, and Elishua; and Nepheg, and Japhia;
5:15. and Ibhar, and Elishua, and Nepheg,
5:15. Ibhar also, and Elishua, and Nepheg, and Japhia,
Ibhar also, and Elishua, and Nepheg, and Japhia:

5:15 и Евеар, и Елисуа, и Нафек, и Иафиа,
5:15
καὶ και and; even
Εβεαρ εβεαρ and; even
Ελισους ελισους and; even
Ναφεκ ναφεκ and; even
Ιεφιες ιεφιες Iephies; Iefies
5:15
וְ wᵊ וְ and
יִבְחָ֥ר yivḥˌār יִבְחָר Ibhar
וֶ we וְ and
אֱלִישׁ֖וּעַ ʔᵉlîšˌûₐʕ אֱלִישׁוּעַ Elishua
וְ wᵊ וְ and
נֶ֥פֶג nˌefeḡ נֶפֶג Nepheg
וְ wᵊ וְ and
יָפִֽיעַ׃ yāfˈîₐʕ יָפִיעַ Japhia
5:15. et Ibaar et Helisua et Nepheg
And Jebahar, and Elisua, and Nepheg,
5:15. and Ibhar, and Elishua, and Nepheg,
5:15. Ibhar also, and Elishua, and Nepheg, and Japhia,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Elishua: or, Elishama, Ch1 3:6, Ch1 14:5
John Gill
Ibhar also, and Elishua, and Nepheg, and Japhia. Elishua is called Elishama, 1Chron 3:6.
5:165:16: Յեննաթա, Էղ՚իսամիս, Բաղ՚իգադ, Էղ՚իփալէտ։
16 Թեմեսուս, Եղփաղատ, Նագեդ, Նափեկ, Յեննաթա, Եղիսամիս, Բաղիգադ եւ Եղիփաղէտ:
16 Եղիսամա, Եղիադա ու Եղիփաղէտ։
Յեննաթա, Եղիսամիս, Բաղիգադ,`` Եղիփաղէտ:

5:16: Յեննաթա, Էղ՚իսամիս, Բաղ՚իգադ, Էղ՚իփալէտ։
16 Թեմեսուս, Եղփաղատ, Նագեդ, Նափեկ, Յեննաթա, Եղիսամիս, Բաղիգադ եւ Եղիփաղէտ:
16 Եղիսամա, Եղիադա ու Եղիփաղէտ։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 и Елисама, и Елидае, и Елифалеф, [Самае, Иосиваф, Нафан, Галамаан, Иеваар, Феисус, Елифалаф, Нагев, Нафек, Ионафан, Леасамис, Ваалимаф и Елифааф].
5:16 καὶ και and; even Ελισαμα ελισαμα and; even Ελιδαε ελιδαε and; even Ελιφαλαθ ελιφαλαθ Nathan Γαλαμααν γαλαμααν Eliphalath; Elifalath
5:16 וֶ we וְ and אֱלִישָׁמָ֥ע ʔᵉlîšāmˌāʕ אֱלִישָׁמָע Elishama וְ wᵊ וְ and אֶלְיָדָ֖ע ʔelyāḏˌāʕ אֶלְיָדָע Eliada וֶ we וְ and אֱלִיפָֽלֶט׃ פ ʔᵉlîfˈāleṭ . f אֱלִיפֶלֶט Eliphelet
5:16. et Iafia et Helisama et Helida et HelifelethAnd Japhia, and Elisama, and Elioda, and Eliphaleth.
16. and Elishama, and Eliada, and Eliphelet.
5:16. and Japhia, and Elishama, and Eliada, and Elipheleth.
5:16. And Elishama, and Eliada, and Eliphalet.
And Elishama, and Eliada, and Eliphalet:

5:16 и Елисама, и Елидае, и Елифалеф, [Самае, Иосиваф, Нафан, Галамаан, Иеваар, Феисус, Елифалаф, Нагев, Нафек, Ионафан, Леасамис, Ваалимаф и Елифааф].
5:16
καὶ και and; even
Ελισαμα ελισαμα and; even
Ελιδαε ελιδαε and; even
Ελιφαλαθ ελιφαλαθ Nathan
Γαλαμααν γαλαμααν Eliphalath; Elifalath
5:16
וֶ we וְ and
אֱלִישָׁמָ֥ע ʔᵉlîšāmˌāʕ אֱלִישָׁמָע Elishama
וְ wᵊ וְ and
אֶלְיָדָ֖ע ʔelyāḏˌāʕ אֶלְיָדָע Eliada
וֶ we וְ and
אֱלִיפָֽלֶט׃ פ ʔᵉlîfˈāleṭ . f אֱלִיפֶלֶט Eliphelet
5:16. et Iafia et Helisama et Helida et Helifeleth
And Japhia, and Elisama, and Elioda, and Eliphaleth.
16. and Elishama, and Eliada, and Eliphelet.
5:16. and Japhia, and Elishama, and Eliada, and Elipheleth.
5:16. And Elishama, and Eliada, and Eliphalet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: Eliada: or, Beeliada, Ch1 14:7
Eliphalet: Eliphelet, Ch1 3:8
John Gill
And Elishama, and Eliada, and Eliphalet. Seven more by some other wife or wives; nine are mentioned in 1Chron 3:6; there being in that account two Eliphalets, and another called Nogah; which two, one of the Eliphalets, and Nogah, might die without sons, as Kimchi thinks, and so are not mentioned here.
5:175:17: Եւ լուա՛ն այլազգիքն եթէ օծեա՛լ է Դաւիթ թագաւոր ՚ի վերայ Իսրայէլի, եւ ելին ամենայն այլազգիքն խնդրել զԴաւիթ։ Եւ լուաւ Դաւիթ՝ եւ էջ յամրոցն։
17 Այլազգիները լսելով, թէ Դաւիթը Իսրայէլի թագաւոր է օծուել, բոլորը ելան Դաւթի վրայ յարձակուելու:
17 Փղշտացիները Դաւիթին Իսրայէլի վրայ թագաւոր օծուիլը լսելով, բոլոր Փղշտացիները ոտքի ելան, որպէս զի Դաւիթը փնտռեն։ Երբ Դաւիթ այս բանը լսեց՝ բերդը իջաւ։
Եւ լուան այլազգիքն եթէ օծեալ է Դաւիթ թագաւոր ի վերայ Իսրայելի, եւ ելին ամենայն այլազգիքն խնդրել զԴաւիթ. եւ լուաւ Դաւիթ եւ էջ յամրոցն:

5:17: Եւ լուա՛ն այլազգիքն եթէ օծեա՛լ է Դաւիթ թագաւոր ՚ի վերայ Իսրայէլի, եւ ելին ամենայն այլազգիքն խնդրել զԴաւիթ։ Եւ լուաւ Դաւիթ՝ եւ էջ յամրոցն։
17 Այլազգիները լսելով, թէ Դաւիթը Իսրայէլի թագաւոր է օծուել, բոլորը ելան Դաւթի վրայ յարձակուելու:
17 Փղշտացիները Դաւիթին Իսրայէլի վրայ թագաւոր օծուիլը լսելով, բոլոր Փղշտացիները ոտքի ելան, որպէս զի Դաւիթը փնտռեն։ Երբ Դաւիթ այս բանը լսեց՝ բերդը իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 Когда Филистимляне услышали, что Давида помазали на царство над Израилем, то поднялись все Филистимляне искать Давида. И услышал Давид и пошел в крепость.
5:17 καὶ και and; even ἤκουσαν ακουω hear ἀλλόφυλοι αλλοφυλος foreigner ὅτι οτι since; that κέχρισται χριω anoint Δαυιδ δαβιδ Dabid; Thavith βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀνέβησαν αναβαινω step up; ascend πάντες πας all; every οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ζητεῖν ζητεω seek; desire τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἤκουσεν ακουω hear Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even κατέβη καταβαινω step down; descend εἰς εις into; for τὴν ο the περιοχήν περιοχη content; enclosing
5:17 וַ wa וְ and יִּשְׁמְע֣וּ yyišmᵊʕˈû שׁמע hear פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine כִּי־ kî- כִּי that מָשְׁח֨וּ māšᵊḥˌû משׁח smear אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֤ד dāwˈiḏ דָּוִד David לְ lᵊ לְ to מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend כָל־ ḵol- כֹּל whole פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine לְ lᵊ לְ to בַקֵּ֣שׁ vaqqˈēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and יֵּ֖רֶד yyˌēreḏ ירד descend אֶל־ ʔel- אֶל to הַ ha הַ the מְּצוּדָֽה׃ mmᵊṣûḏˈā מְצוּדָה fortification
5:17. audierunt vero Philisthim quod unxissent David regem super Israhel et ascenderunt universi ut quaererent David quod cum audisset David descendit in praesidiumAnd the Philistines heard that they had anointed David to be king over Israel: and they all came to seek David: and when David heard of it, he went down to a strong hold.
17. And when the Philistines heard that they had anointed David king over Israel, all the Philistines went up to seek David; and David heard of it, and went down to the hold.
5:17. Then the Philistines heard that they had anointed David as king over Israel. And they all ascended, so that they might seek David. And when David had heard of it, he descended to a stronghold.
5:17. But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard [of it], and went down to the hold.
But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard [of it], and went down to the hold:

5:17 Когда Филистимляне услышали, что Давида помазали на царство над Израилем, то поднялись все Филистимляне искать Давида. И услышал Давид и пошел в крепость.
5:17
καὶ και and; even
ἤκουσαν ακουω hear
ἀλλόφυλοι αλλοφυλος foreigner
ὅτι οτι since; that
κέχρισται χριω anoint
Δαυιδ δαβιδ Dabid; Thavith
βασιλεὺς βασιλευς monarch; king
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
πάντες πας all; every
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
ζητεῖν ζητεω seek; desire
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἤκουσεν ακουω hear
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
κατέβη καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
περιοχήν περιοχη content; enclosing
5:17
וַ wa וְ and
יִּשְׁמְע֣וּ yyišmᵊʕˈû שׁמע hear
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
כִּי־ kî- כִּי that
מָשְׁח֨וּ māšᵊḥˌû משׁח smear
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֤ד dāwˈiḏ דָּוִד David
לְ lᵊ לְ to
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend
כָל־ ḵol- כֹּל whole
פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
לְ lᵊ לְ to
בַקֵּ֣שׁ vaqqˈēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֵּ֖רֶד yyˌēreḏ ירד descend
אֶל־ ʔel- אֶל to
הַ ha הַ the
מְּצוּדָֽה׃ mmᵊṣûḏˈā מְצוּדָה fortification
5:17. audierunt vero Philisthim quod unxissent David regem super Israhel et ascenderunt universi ut quaererent David quod cum audisset David descendit in praesidium
And the Philistines heard that they had anointed David to be king over Israel: and they all came to seek David: and when David heard of it, he went down to a strong hold.
5:17. Then the Philistines heard that they had anointed David as king over Israel. And they all ascended, so that they might seek David. And when David had heard of it, he descended to a stronghold.
5:17. But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard [of it], and went down to the hold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Поднялись все (см. пр. к 1: Цар. VI:17) Филистимляне искать Давида. Пока Давид оставался царем одного Иуды, он был не опасен для филистимлянского протектората в Xанаане; сделавшись же царем объединенного Израиля, мог легко положить конец этому протекторату.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Defeats the Philistines. B. C. 1046.

17 But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard of it, and went down to the hold. 18 The Philistines also came and spread themselves in the valley of Rephaim. 19 And David enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand. 20 And David came to Baal-perazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baal-perazim. 21 And there they left their images, and David and his men burned them. 22 And the Philistines came up yet again, and spread themselves in the valley of Rephaim. 23 And when David enquired of the LORD, he said, Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees. 24 And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines. 25 And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer.
The particular service for which David was raised up was to save Israel out of the hand of the Philistines, ch. iii. 18. This therefore divine Providence, in the first place, gives him an opportunity of accomplishing. Two great victories obtained over the Philistines we have here an account of, by which David not only balanced the disgrace and retrieved the loss Israel had sustained in the battle wherein Saul was slain, but went far towards the total subduing of those vexatious neighbours, the last remains of the devoted nations.
I. In both these actions the Philistines were the aggressors, stirred first towards their own destruction, and pulled it on their own heads. 1. In the former they came up to seek David (v. 17), because they heard that he was anointed king over Israel. He that under Saul had slain his ten thousands, what would he do when he himself came to be king! They therefore thought it was time to look about them, and try to crush his government in its infancy, before it was well settled. Their success against Saul, some years ago, perhaps encouraged them to make this attack upon David; but they considered not that David had that presence of God with him which Saul had forfeited and lost. The kingdom of the Messiah, as soon as ever it was set up in the world, was thus vigorously attacked by the powers of darkness, who, with the combined force both of Jews and Gentiles, made head against it. The heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, Ps. ii. 1, &c. The destruction will turn, as this did, upon Satan's own kingdom. They took counsel together, but were broken in pieces, Isa. viii. 9, 10. 2. In the latter they came up yet again, hoping to recover what they had lost in the former engagement, and their hearts being hardened to their destruction, v. 22. 3. In both they spread themselves in the valley of Rephaim, which lay very near Jerusalem. That city they hoped to make themselves masters of before David had completed the fortifications of it. Jerusalem, from its infancy, has been aimed at, and struck at, with a particular enmity. Their spreading themselves intimates that they were very numerous and that they made a very formidable appearance. We read of the church's enemies going up on the breadth of the earth (Rev. xx. 9), but the further they spread themselves the fairer mark they are to God's arrows.
II. In both, David, though forward enough to go forth against them (for as soon as he heard it he went down to the hold, to secure some important and advantageous post, v. 17), yet entered not upon action till he had enquired of the Lord by the breast-plate of judgment, v. 19, and again, v. 23. His enquiry was twofold:-- 1. Concerning his duty: "Shall I go up? Shall I have a commission from heaven to engage them?" One would think he needed not doubt this; what was he made king for, but to fight the battles of the Lord and Israel? But a good man loves to see God going before him in every step he takes. "Shall I go up now?" It is to be done, but is it to be done at this time? In all thy ways acknowledge him. And besides, though the Philistines were public enemies, yet some of them had been his particular friends. Achish had been kind to him in his distress, and had protected him. "Now," says David, "ought not I, in remembrance of that, rather to make peace with them than to make war with them?" "No," says God, "they are Israel's enemies, and are doomed to destruction, and therefore scruple not, but go up." 2. Concerning his success. His conscience asked the former question, Shall I go up? His prudence asked this, Wilt thou deliver them into my hand? Hereby he owns his dependence on God for victory, that he could not conquer them unless God delivered them into his hand, and refers his cause to the good pleasure of God: Wilt thou do it? Yea, says God, I will doubtless do it. If God send us, he will bear us out and stand by us. The assurance God has given us of victory over our spiritual enemies, that he will tread Satan under our feet shortly, should animate us in our spiritual conflicts. We do not fight at uncertainty. David had now a great army at command and in good heart, yet he relied more on God's promise than his own force.
III. In the former of these engagements David routed the army of the Philistines by dint of sword (v. 20): He smote them; and when he had done, 1. He gave his God the glory; he said, "The Lord has broken forth upon my enemies before me. I could not have done it if he had not done it before me; he opened the breach like the breach of waters in a dam, which when once opened grows wider and wider." The principal part of the work was God's doing; nay, he did all; what David did was not worth speaking of; and therefore, Not unto us, but unto the Lord, give glory. He hoped likewise that this breach, like that of waters, was as the opening of the sluice, to let in a final desolation upon them; and, to perpetuate the remembrance of it, he called the place Baal-perazim, the master of the breaches, because, God having broken in upon their forces, he soon had the mastery of them. Let posterity take notice of it to God's honour. 2. He put their gods to shame. They brought the images of their gods into the field as their protectors, in imitation of the Israelites bringing the ark into their camp; but, being put to flight, they could not stay to carry off their images, for they were a burden to the weary beasts (Isa. xlvi. 1), and therefore they left them to fall with the rest of their baggage into the hands of the conqueror. Their images failed them, and gave them no assistance, and therefore they left their images to shift for themselves. God can make men weary of those things that they have been most fond of, and compel them to desert what they dote upon, and cast even the idols of silver and gold to the moles and the bats, Isa. ii. 20, 21. David and his men converted to their own use the rest of the plunder, but the images they burnt, as God had appointed (Deut. vii. 5): "You shall burn their graven images with fire, in token of your detestation of idolatry, and lest they should be a snare." Bishop Patrick well observes here that when the ark fell into the Philistines' hands it consumed them, but, when these images fell into the hands of Israel, they could not save themselves from being consumed.
IV. In the latter of these engagements God gave David some sensible tokens of his presence with him, bade him not fall upon them directly, as he had done before, but fetch a compass behind them, v. 23. 1. God appoints him to draw back, as Israel stood still to see the salvation of the Lord. 2. He promised him to charge the enemy himself, by an invisible host of angels, v. 24. "Thou shalt hear the sound of a going, like the march of an army in the air, upon the tops of the mulberry trees." Angels tread light, and he that can walk upon the clouds can, when he pleases, walk on the tops of trees, or (as bishop Patrick understands it) at the head of the mulberry-trees, that is, of the wood, or hedge-row of those trees. "And, by that sign, thou shalt know that the Lord goes out before thee; though thou see him not, yet thou shalt hear him, and faith shall come and be confirmed by hearing. He goes forth to smite the host of the Philistines." When David had himself smitten them (v. 20), he ascribed it to God: The Lord has broken forth upon my enemies, to reward him for which thankful acknowledgment the next time God did it himself alone, without putting him to any toil or peril. Those that own God in what he has done for them will find him doing more. But observe, Though God promised to go before him and smite the Philistines, yet David, when he heard the sound of the going must bestir himself and be ready to pursue the victory. Note, God's grace must quicken our endeavours. If God work in us both to will and to do, it does not follow that we must sit still, as those that have nothing to do, but we must therefore, work out our own salvation with all possible care and diligence, Phil. ii. 12, 13. The sound of the going was, (1.) A signal to David when to move; it is comfortable going out when God goes before us. And, (2.) Perhaps it was an alarm to the enemy, and put them into confusion. Hearing the march of an army against their front, they retreated with precipitation, and fell into David's army which lay behind them in their rear. Of those whom God fights against it is said (Lev. xxvi. 36), The sound of a shaken leaf shall chase them. (3.) The success of this is briefly set down, v. 25. David observed his orders, waited till God moved, and stirred them, but not till then. Thus he was trained up in a dependence on God and his providence. God performed his promise, went before him, and routed all the enemies' force, and David failed not to improve his advantages; he smote the Philistines, even to the borders of their own country. When the kingdom of the Messiah was to be set up, the apostles that were to beat down the devil's kingdom must not attempt any thing till they received the promise of the Spirit, who came with a sound from heaven as of a rushing mighty wind (Acts ii. 2), which was typified by this sound of the going on the tops of the mulberry trees; and, when they heard that, they must bestir themselves, and did so; they went forth conquering and to conquer.
Adam Clarke: Commentary on the Bible - 1831
5:17: The Philistines came up to seek David - Ever since the defeat of the Israelites and the fall of Saul and his sons, the Philistines seem to have been in undisturbed possession of the principal places in the land of Israel; now, finding that David was chosen king by the whole nation, they thought best to attack him before his army got too numerous, and the affairs of the kingdom were properly settled.
2 Kings (2 Samuel) 5:19
Albert Barnes: Notes on the Bible - 1834
5:17: The hold - Not the same place which is so named in Sa2 5:7, Sa2 5:9, but probably the cave (or hold) of Adullam Sa2 23:13. The invasion most probably took place before David had completed his buildings in the city of David; and is probably referred to in Sa2 23:8-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: But when: Ch1 14:8, Ch1 14:9; Psa 2:1-5; Rev 11:15-18
the hold: Sa2 23:14; Ch1 11:16
Carl Friedrich Keil and Franz Delitzsch

David gains two Victories over the Philistines (compare 1Chron 14:8-17). - Both these victories belong in all probability to the interval between the anointing of David at Hebron over all Israel and the conquest of the citadel of Zion. This is very evident, so far as the first is concerned, from the words, "When the Philistines heard that they had anointed David king over Israel" (2Kings 5:17), not when David had conquered the citadel of Zion. Moreover, when the Philistines approached, David "went down to the hold," or mountain fortress, by which we cannot possibly understand the citadel upon Zion, on account of the expression "went down." If David had been living upon Zion at the time, he would hardly have left this fortification when the Philistines encamped in the valley of Rephaim on the west of Jerusalem, but would rather have attacked and routed the enemy from the citadel itself. The second victory followed very soon after the first, and must therefore be assigned to the same period. The Philistines evidently resolved, as soon as the tidings reached them of the union of all the tribes under the sovereignty of David, that they would at once resist the growing power of Israel, and smite David before he had consolidated his government.
2Kings 5:17-18
"The Philistines went up to seek David," i.e., to seek him out and smite him. The expression לבקּשׁ presupposes that David had not yet taken up his abode upon Zion. He had probably already left Hebron to make preparations for his attack upon the Jebusites. When he heard of the approach of the Philistines, he went down into the mountain fortress. "The hold" cannot be the citadel of Zion (as in 2Kings 5:7 and 2Kings 5:9), because this was so high that they had to go up to it on every side; and it is impossible to sustain the opinion advanced by Bertheau, that the verb ירד (to go down) is used for falling back into a fortification. המּצוּדה (the hold), with the definite article, is probably the mountain stronghold in the desert of Judah, into which David withdrew for a long time to defend himself from Saul (vid., 2Kings 23:14 and 1Chron 12:8). In 2Kings 5:18 the position of the Philistines is more minutely defined. The verse contains a circumstantial clause: "The Philistines had come and spread themselves out in the valley of Rephaim," a valley on the west of Jerusalem, and only separated from the valley of Ben-hinnom by a narrow ridge of land (see at Josh 15:8). Instead of ינּטשׁוּ the Chronicles have יפשׁטוּ, they had invaded, which is perfectly equivalent so far as the sense is concerned.
2Kings 5:19-20
David inquired of the Lord by the Urim whether he should go out against the foe, and whether God would give them into his hand;
(Note: Through the express statement that David inquired of Jehovah (viz., by the Urim) in both these conflicts with the Philistines (2Kings 5:19 and 2Kings 5:23), Diestel's assertion, that after the death of Saul we do not read any more about the use of the holy lot, is completely overthrown, as well as the conclusion which he draws from it, namely, that "David probably employed it for the purpose of giving a certain definiteness to his command over his followers, over whom he had naturally but little authority (1Kings 22:2?), rather than because he looked upon it himself with any peculiar reverence.")
and when he had received an answer in the affirmative to both these questions, he went to Baal-perazim (lit. into Baal-perazim), and smote them there, and said (2Kings 5:20), "Jehovah hath broken mine enemies before me like a water-breach," i.e., has smitten them before me, and broken their power as a flood breaks through and carries away whatever opposes it. From these words of David, the place where the battle was fought received the name of Baal-perazim, i.e., "possessor of breaches" (equivalent to Bruch-hausen or Brechendorf, Breach-ham or Break-thorpe). The only other passage in which the place is mentioned is Is 28:21, where this event is alluded to, but it cannot have been far from the valley of Rephaim.
2Kings 5:21
The Philistines left their idols behind them there. They had probably brought them to the war, as the Israelites once did their ark, as an auxiliary force. "And David took them away." The Chronicles have "their gods" instead of "their idols," and "they were burned with fire" instead of ישּׂאם, "he took them away,"
(Note: This is the marginal reading in the English version, though the text has "he burned them." - Tr.)
took them as booty. The reading in the Chronicles gives the true explanation of the fact, as David would certainly dispose of the idols in the manner prescribed in the law (Deut 7:5, Deut 7:25). The same reading was also most probably to be found in the sources employed by our author, who omitted it merely as being self-evident. In this way David fully avenged the disgrace brought upon Israel by the Philistines, when they carried away the ark in the time of Eli.
2Kings 5:22-25
Although thoroughly beaten, the Philistines soon appeared again to repair the defeat which they had suffered. As David had not followed up the victory, possibly because he was not sufficiently prepared, the Philistines assembled again in the valley of Rephaim.
2Kings 5:23
David inquired once more of the Lord what he was to do, and received this answer: "Thou shalt not go up (i.e., advance to meet the foe, and attack them in front); turn round behind them, and come upon them (attack them) opposite to the Baca-shrubs." בּכאים, a word which only occurs here and in the parallel passage in 1Chron 14:14, is rendered ἀπίους, pear-trees, by the lxx, and mulberry-trees by the Rabbins. But these are both of them uncertain conjectures. Baca, according to Abulfadl, is the name given in Arabic to a shrub which grows at Mecca and resembles the balsam, except that it has longer leaves and larger and rounder fruit, and from which, if a leaf be broken off, there flows a white pungent sap, like a white tear, which is all probability gave rise to the name בּכא = בּכה, to weep (vid., Celsii, Hierob. i. pp. 338ff., and Gesenius, Thes. p. 205).
2Kings 5:24
"And when thou hearest the rush of a going in the tops of the baca-shrubs, then bestir thyself," or hasten; "for Jehovah has gone out before thee, to smite the army of the Philistines." "The sound of a going," i.e., of the advance of an army, was a significant sign of the approach of an army of God, which would smite the enemies of Jehovah and of His servant David; like the visions of Jacob (Gen 32:2-3) and Elisha (4Kings 6:17). "Then thou shalt bestir thyself," lit. be sharp, i.e., active, quick: this is paraphrased in the Chronicles by "then thou shalt go out to battle."
2Kings 5:25
David did this, and smote the Philistines from Geba to the neighbourhood of Gezer. In the Chronicles we find "from Gibeon" instead of from Geba. The former is unquestionably the true reading, and Geba an error of the pen: for Geba, the present Jeba, was to the north of Jerusalem, and on the east of Ramah (see at Josh 18:24); so that it is quite unsuitable here. But that is not the case with Gibeon, the present el Jib, on the north-west of Jerusalem (see at Josh 9:3); for this was on the way to Gezer, which was four Roman miles to the north of Amws, and is probably to be sought for on the site of the present el Kubab (see at Josh 10:33).
(Note: There is no force in the objection brought by Bertheau against this view, viz., that "it is a priori improbable that the Philistines who were fighting against David and his forces, whose base of operations was Jerusalem, should have taken possession of the whole line from Gibeon to Gezer," as the improbability is by no means apparent, and has not been pointed out by Bertheau, whilst the assumption that Jerusalem was David's base of operations has no foundation whatever. Moreover, Bertheau's opinion, that Geba was the same as Gibeah in the tribe of Judah (Josh 15:57), is decidedly erroneous: for this Gibeah is not to be identified with the present village of Jeba on the south side of the Wady Musurr, half-way between Shocoh and Jerusalem, but was situated towards the desert of Judah (see at Josh 15:57); and besides, it is impossible to see how the Philistines, who had invaded the plain of Rephaim, could have been beaten from this Gibeah as far as to Gezer.)
John Gill
But when the Philistines heard that they had anointed David king over Israel,.... That the civil war in the nation was now at an end, which they hoped would have issued in their destruction, and therefore lay still and quiet; but now being united under the government of David, and he hereby greatly strengthened and become powerful; and hearing also of his success against Jerusalem, and the friendship he had contracted with Hiram king of Tyre, they thought it was high time to bestir themselves, and put a stop to his power and greatness; and now it was, as Kimchi thinks, that David penned the second psalm, which begins, "why do the Heathen rage", &c. Ps 2:1,
all the Philistines came up to seek David: in order to fight him, all the five principalities of the Philistines combined together against him; perhaps his old friend Achish king of Gath was now dead, or had now entertained a different opinion of him:
and David heard of it; that they had invaded his kingdom, and sought to fight him:
and went down to the hold; some fortified place or strong hold near Jerusalem, which lay lower than the city, or than the strong hold of Zion, in which David dwelt; hither he went, not so much for safety, or with an intention to abide there, but as a rendezvous for his men, and to prepare to meet the Philistines.
John Wesley
The hold - To some fortified place to which his people might conveniently resort from all places, and where he might intrench his army, which lay towards the Philistines.
Robert Jamieson, A. R. Fausset and David Brown
HE SMITES THE PHILISTINES. (2Kings 5:17-25)
when the Philistines heard that they had anointed David king over Israel--During the civil war between the house of Saul and David, those restless neighbors had remained quiet spectators of the contest. But now, jealous of David, they resolved to attack him before his government was fully established.
5:185:18: Եւ այլազգիքն եկին հասին, եւ խառնեցան ՚ի հովիտս Տիտանացն[3205]։ [3205] Ամենայն օրինակք միաբան ունին. Եւ խառնեցան ՚ի հովի՛՛։
18 Երբ Դաւիթն այդ իմացաւ, իջաւ ամրոցը: Այլազգիները եկան ու հաւաքուեցին Տիտանների հովիտներում:
18 Փղշտացիները եկան եւ Ռափայիններուն հովիտին մէջ տարածուեցան։
Եւ այլազգիքն եկին հասին եւ խառնեցան ի հովիտս Տիտանացն:

5:18: Եւ այլազգիքն եկին հասին, եւ խառնեցան ՚ի հովիտս Տիտանացն[3205]։
[3205] Ամենայն օրինակք միաբան ունին. Եւ խառնեցան ՚ի հովի՛՛։
18 Երբ Դաւիթն այդ իմացաւ, իջաւ ամրոցը: Այլազգիները եկան ու հաւաքուեցին Տիտանների հովիտներում:
18 Փղշտացիները եկան եւ Ռափայիններուն հովիտին մէջ տարածուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 А Филистимляне пришли и расположились в долине Рефаим.
5:18 καὶ και and; even οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner παραγίνονται παραγινομαι happen by; come by / to / along καὶ και and; even συνέπεσαν συμπιπτω collapse εἰς εις into; for τὴν ο the κοιλάδα κοιλας the τιτάνων τιταν titan; giant
5:18 וּ û וְ and פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine בָּ֑אוּ bˈāʔû בוא come וַ wa וְ and יִּנָּטְשׁ֖וּ yyinnoṭšˌû נטשׁ abandon בְּ bᵊ בְּ in עֵ֥מֶק ʕˌēmeq עֵמֶק valley רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
5:18. Philisthim autem venientes diffusi sunt in valle RaphaimAnd the Philistines coming spread themselves in the valley of Raphaim.
18. Now the Philistines had come and spread themselves in the valley of Rephaim.
5:18. Now the Philistines, arriving, spread themselves out in the Valley of Rephaim.
5:18. The Philistines also came and spread themselves in the valley of Rephaim.
The Philistines also came and spread themselves in the valley of Rephaim:

5:18 А Филистимляне пришли и расположились в долине Рефаим.
5:18
καὶ και and; even
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
παραγίνονται παραγινομαι happen by; come by / to / along
καὶ και and; even
συνέπεσαν συμπιπτω collapse
εἰς εις into; for
τὴν ο the
κοιλάδα κοιλας the
τιτάνων τιταν titan; giant
5:18
וּ û וְ and
פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine
בָּ֑אוּ bˈāʔû בוא come
וַ wa וְ and
יִּנָּטְשׁ֖וּ yyinnoṭšˌû נטשׁ abandon
בְּ bᵊ בְּ in
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
5:18. Philisthim autem venientes diffusi sunt in valle Raphaim
And the Philistines coming spread themselves in the valley of Raphaim.
5:18. Now the Philistines, arriving, spread themselves out in the Valley of Rephaim.
5:18. The Philistines also came and spread themselves in the valley of Rephaim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Долина Рефаим - вблизи Иерусалима.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: the valley: Sa2 23:13; Gen 14:5; Jos 15:8; Ch1 11:15; Isa 17:5
John Gill
The Philistines also came and spread themselves in the valley of Rephaim. Or "of the giants", as Josh 15:8; which lay to the west of Jerusalem; of which; see Gill on Josh 15:8; the Philistines spreading themselves in it, shows that they were very numerous.
Robert Jamieson, A. R. Fausset and David Brown
valley of Rephaim--that is, "of giants," a broad and fertile plain, which descends gradually from the central mountains towards the northwest. It was the route by which they marched against Jerusalem. The "hold" to which David went down "was some fortified place where he might oppose the progress of the invaders," and where he signally defeated them.
5:195:19: Եւ եհա՛րց Դաւիթ ՚ի Տեառնէ եւ ասէ. Եթէ ելի՞ց ՚ի վերայ այլազգեացն, եւ մատնեսցե՞ս զնոսա ՚ի ձեռս իմ։ Եւ ասէ Տէր ցԴաւիթ. Ե՛լ. զի մատնելո՛վ մատնեցից զայլազգիսն ՚ի ձեռս քո։
19 Դաւիթը հարցրեց Տիրոջը՝ ասելով. «Յարձակուե՞մ այլազգիների վրայ, նրանց իմ ձեռքը կը մատնե՞ս»: Տէրն ասաց Դաւթին. «Յարձակուի՛ր, քանզի անպայման քո ձեռքն եմ մատնելու այլազգիներին»:
19 Ու Դաւիթ Տէրոջը հարցուց. «Փղշտացիներուն դէմ ելլե՞մ, զանոնք իմ ձեռքս պիտի մատնե՞ս»։ Տէրը Դաւիթին ըսաւ. «Ելի՛ր, քանզի Փղշտացիները անշուշտ քու ձեռքդ պիտի մատնեմ»։
Եւ եհարց Դաւիթ ի Տեառնէ եւ ասէ. Եթէ ելի՞ց ի վերայ այլազգեացն, եւ մատնեսցե՞ս զնոսա ի ձեռս իմ: Եւ ասէ Տէր ցԴաւիթ. Ել. զի մատնելով մատնեցից զայլազգիսն ի ձեռս քո:

5:19: Եւ եհա՛րց Դաւիթ ՚ի Տեառնէ եւ ասէ. Եթէ ելի՞ց ՚ի վերայ այլազգեացն, եւ մատնեսցե՞ս զնոսա ՚ի ձեռս իմ։ Եւ ասէ Տէր ցԴաւիթ. Ե՛լ. զի մատնելո՛վ մատնեցից զայլազգիսն ՚ի ձեռս քո։
19 Դաւիթը հարցրեց Տիրոջը՝ ասելով. «Յարձակուե՞մ այլազգիների վրայ, նրանց իմ ձեռքը կը մատնե՞ս»: Տէրն ասաց Դաւթին. «Յարձակուի՛ր, քանզի անպայման քո ձեռքն եմ մատնելու այլազգիներին»:
19 Ու Դաւիթ Տէրոջը հարցուց. «Փղշտացիներուն դէմ ելլե՞մ, զանոնք իմ ձեռքս պիտի մատնե՞ս»։ Տէրը Դաւիթին ըսաւ. «Ելի՛ր, քանզի Փղշտացիները անշուշտ քու ձեռքդ պիտի մատնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 И вопросил Давид Господа, говоря: идти ли мне против Филистимлян? предашь ли их в руки мои? И сказал Господь Давиду: иди, ибо Я предам Филистимлян в руки твои.
5:19 καὶ και and; even ἠρώτησεν ερωταω question; request Δαυιδ δαβιδ Dabid; Thavith διὰ δια through; because of κυρίου κυριος lord; master λέγων λεγω tell; declare εἰ ει if; whether ἀναβῶ αναβαινω step up; ascend πρὸς προς to; toward τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner καὶ και and; even παραδώσεις παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for τὰς ο the χεῖράς χειρ hand μου μου of me; mine καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith ἀνάβαινε αναβαινω step up; ascend ὅτι οτι since; that παραδιδοὺς παραδιδωμι betray; give over παραδώσω παραδιδωμι betray; give over τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner εἰς εις into; for τὰς ο the χεῖράς χειρ hand σου σου of you; your
5:19 וַ wa וְ and יִּשְׁאַ֨ל yyišʔˌal שׁאל ask דָּוִ֤ד dāwˈiḏ דָּוִד David בַּֽ bˈa בְּ in יהוָה֙ [yhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הַ ha הֲ [interrogative] אֶֽעֱלֶה֙ ʔˈeʕᵉleh עלה ascend אֶל־ ʔel- אֶל to פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine הֲ hᵃ הֲ [interrogative] תִתְּנֵ֖ם ṯittᵊnˌēm נתן give בְּ bᵊ בְּ in יָדִ֑י yāḏˈî יָד hand וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to דָּוִד֙ dāwˌiḏ דָּוִד David עֲלֵ֔ה ʕᵃlˈē עלה ascend כִּֽי־ kˈî- כִּי that נָתֹ֥ן nāṯˌōn נתן give אֶתֵּ֛ן ʔettˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּלִשְׁתִּ֖ים ppᵊlištˌîm פְּלִשְׁתִּי Philistine בְּ bᵊ בְּ in יָדֶֽךָ׃ yāḏˈeḵā יָד hand
5:19. et consuluit David Dominum dicens si ascendam ad Philisthim et si dabis eos in manu mea et dixit Dominus ad David ascende quia tradens dabo Philisthim in manu tuaAnd David consulted the Lord, Saying: Shall I go up to the Philistines? and wilt thou deliver them into my hand? And the Lord said to David: Go up, for I will surely deliver the Philistines into thy hand.
19. And David inquired of the LORD, saying, Shall I go up against the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will certainly deliver the Philistines into thine hand.
5:19. And David consulted the Lord, saying: “Shall I ascend to the Philistines? And will you give them into my hand?” And the Lord said to David: “Ascend. For I will certainly give the Philistines into your hand.”
5:19. And David inquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand.
And David enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand:

5:19 И вопросил Давид Господа, говоря: идти ли мне против Филистимлян? предашь ли их в руки мои? И сказал Господь Давиду: иди, ибо Я предам Филистимлян в руки твои.
5:19
καὶ και and; even
ἠρώτησεν ερωταω question; request
Δαυιδ δαβιδ Dabid; Thavith
διὰ δια through; because of
κυρίου κυριος lord; master
λέγων λεγω tell; declare
εἰ ει if; whether
ἀναβῶ αναβαινω step up; ascend
πρὸς προς to; toward
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
καὶ και and; even
παραδώσεις παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
εἰς εις into; for
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
ἀνάβαινε αναβαινω step up; ascend
ὅτι οτι since; that
παραδιδοὺς παραδιδωμι betray; give over
παραδώσω παραδιδωμι betray; give over
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
εἰς εις into; for
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
5:19
וַ wa וְ and
יִּשְׁאַ֨ל yyišʔˌal שׁאל ask
דָּוִ֤ד dāwˈiḏ דָּוִד David
בַּֽ bˈa בְּ in
יהוָה֙ [yhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הַ ha הֲ [interrogative]
אֶֽעֱלֶה֙ ʔˈeʕᵉleh עלה ascend
אֶל־ ʔel- אֶל to
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
הֲ hᵃ הֲ [interrogative]
תִתְּנֵ֖ם ṯittᵊnˌēm נתן give
בְּ bᵊ בְּ in
יָדִ֑י yāḏˈî יָד hand
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
דָּוִד֙ dāwˌiḏ דָּוִד David
עֲלֵ֔ה ʕᵃlˈē עלה ascend
כִּֽי־ kˈî- כִּי that
נָתֹ֥ן nāṯˌōn נתן give
אֶתֵּ֛ן ʔettˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פְּלִשְׁתִּ֖ים ppᵊlištˌîm פְּלִשְׁתִּי Philistine
בְּ bᵊ בְּ in
יָדֶֽךָ׃ yāḏˈeḵā יָד hand
5:19. et consuluit David Dominum dicens si ascendam ad Philisthim et si dabis eos in manu mea et dixit Dominus ad David ascende quia tradens dabo Philisthim in manu tua
And David consulted the Lord, Saying: Shall I go up to the Philistines? and wilt thou deliver them into my hand? And the Lord said to David: Go up, for I will surely deliver the Philistines into thy hand.
5:19. And David consulted the Lord, saying: “Shall I ascend to the Philistines? And will you give them into my hand?” And the Lord said to David: “Ascend. For I will certainly give the Philistines into your hand.”
5:19. And David inquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: И вопросил Давид Господа - через первосвященника и его святыню.
Adam Clarke: Commentary on the Bible - 1831
5:19: David inquired of the Lord - He considered himself only the captain of the Lord's host, and therefore would not strike a stroke without the command of his Superior.
2 Kings (2 Samuel) 5:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: inquired: Sa2 2:1; Sa1 23:2, Sa1 23:4, Sa1 30:7, Sa1 30:8; Jam 4:15
And the Lord: Sa2 5:23; Jdg 20:28; Sa1 28:6, Sa1 30:8; Kg1 22:6, Kg1 22:15-23; Pro 3:6
Geneva 1599
And David (f) enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand.
(f) By Abiathar the priest.
John Gill
And David inquired of the Lord,.... By Abiathar, and the Urim and Thummim, in the ephod he had on:
saying, shall I go up to the Philistines? who by this time were gone from the valley to an higher place, to Mount Perazim, as in Is 28:21,
wilt thou deliver them into my hand? here two questions are put together, and an answer returned to both, contrary to a notion of the Jews; see Gill on 1Kings 23:11,
and the Lord said to David, go up, for I will doubtless deliver the Philistines into thine hand; by which oracle he had both the mind of God that he should go up, and was assured of victory.
5:205:20: Եւ եկն Դաւիթ ՚ի վերո՛ւստ խրամատիցն, եւ կոտորեաց անդ զայլազգիսն. եւ ասէ Դաւիթ. Տէր խրամատեաց զթշնամիս իմ առաջի իմ, որպէս խրամատիցին ջուրք. վասն այնորիկ կոչեցաւ անուն տեղւոյն այնորիկ ՚Ի վերայ խրամատից։
20 Դաւիթն եկաւ Խրամատների վրայից եւ այնտեղ կոտորեց այլազգիներին: Դաւիթն ասաց. «Տէրն իմ թշնամիներին իմ ձեռքով կոտորեց այնպէս, ինչպէս ջրերն են թմբերը աւերում»: Դրա համար այդ տեղը կոչուեց Խրամատների վրայ:
20 Այն ատեն Դաւիթ Բաաղ–Փարասին գնաց ու զանոնք հոն զարկաւ ու ըսաւ. «Տէրը իմ թշնամիներս իմ ձեռքովս պատռտեց, ինչպէս ջուրերը թումբերը կը պատռտեն»։ Անոր համար այն տեղին անունը Բաաղփարասին* կոչուեցաւ։
Եւ եկն Դաւիթ [51]ի վերուստ խրամատիցն``, եւ կոտորեաց անդ զայլազգիսն. եւ ասէ Դաւիթ. Տէր խրամատեաց զթշնամիս իմ առաջի իմ, որպէս խրամատիցին ջուրք. վասն այնորիկ կոչեցաւ անուն տեղւոյն այնորիկ [52]Ի վերայ խրամատից:

5:20: Եւ եկն Դաւիթ ՚ի վերո՛ւստ խրամատիցն, եւ կոտորեաց անդ զայլազգիսն. եւ ասէ Դաւիթ. Տէր խրամատեաց զթշնամիս իմ առաջի իմ, որպէս խրամատիցին ջուրք. վասն այնորիկ կոչեցաւ անուն տեղւոյն այնորիկ ՚Ի վերայ խրամատից։
20 Դաւիթն եկաւ Խրամատների վրայից եւ այնտեղ կոտորեց այլազգիներին: Դաւիթն ասաց. «Տէրն իմ թշնամիներին իմ ձեռքով կոտորեց այնպէս, ինչպէս ջրերն են թմբերը աւերում»: Դրա համար այդ տեղը կոչուեց Խրամատների վրայ:
20 Այն ատեն Դաւիթ Բաաղ–Փարասին գնաց ու զանոնք հոն զարկաւ ու ըսաւ. «Տէրը իմ թշնամիներս իմ ձեռքովս պատռտեց, ինչպէս ջուրերը թումբերը կը պատռտեն»։ Անոր համար այն տեղին անունը Բաաղփարասին* կոչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20 И пошел Давид в Ваал-Перацим и поразил их там, и сказал Давид: Господь разнес врагов моих предо мною, как разносит вода. Посему и месту тому дано имя Ваал-Перацим.
5:20 καὶ και and; even ἦλθεν ερχομαι come; go Δαυιδ δαβιδ Dabid; Thavith ἐκ εκ from; out of τῶν ο the ἐπάνω επανω upon; above διακοπῶν διακοπτω and; even ἔκοψεν κοπτω cut; mourn τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner ἐκεῖ εκει there καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith διέκοψεν διακοπτω lord; master τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my ὡς ως.1 as; how διακόπτεται διακοπτω water διὰ δια through; because of τοῦτο ουτος this; he ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that ἐπάνω επανω upon; above διακοπῶν διακοπτω cut through
5:20 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come דָוִ֥ד ḏāwˌiḏ דָּוִד David בְּ bᵊ בְּ in בַֽעַל־פְּרָצִים֮ vˈaʕal-pᵊrāṣîm בַּעַל פְּרָצִים Baal Perazim וַ wa וְ and יַּכֵּ֣ם yyakkˈēm נכה strike שָׁ֣ם šˈām שָׁם there דָּוִד֒ dāwˌiḏ דָּוִד David וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say פָּרַ֨ץ pārˌaṣ פרץ break יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אֹיְבַ֛י ʔōyᵊvˈay איב be hostile לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face כְּ kᵊ כְּ as פֶ֣רֶץ fˈereṣ פֶּרֶץ breach מָ֑יִם mˈāyim מַיִם water עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus קָרָ֛א qārˈā קרא call שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he בַּ֥עַל פְּרָצִֽים׃ bˌaʕal pᵊrāṣˈîm בַּעַל פְּרָצִים Baal Perazim
5:20. venit ergo David in Baalpharasim et percussit eos ibi et dixit divisit Dominus inimicos meos coram me sicut dividuntur aquae propterea vocatum est nomen loci illius BaalpharasimAnd David came to Baal Pharisim: and defeated them there, and he said, The Lord hath divided my enemies before me, as waters are divided. Therefore the name of the place was called Baal Pharisim.
20. And David came to Baal-perazim, and David smote them there; and he said, The LORD hath broken mine enemies before me, like the breach of waters. Therefore he called the name of that place Baal-perazim.
5:20. Therefore, David went to Baal-perazim. And he struck them there. And he said, “The Lord has divided my enemies before me, just as the waters are divided.” Because of this, the name of that place was called Baal-perazim.
5:20. And David came to Baalperazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baalperazim.
And David came to Baal- perazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baal- perazim:

5:20 И пошел Давид в Ваал-Перацим и поразил их там, и сказал Давид: Господь разнес врагов моих предо мною, как разносит вода. Посему и месту тому дано имя Ваал-Перацим.
5:20
καὶ και and; even
ἦλθεν ερχομαι come; go
Δαυιδ δαβιδ Dabid; Thavith
ἐκ εκ from; out of
τῶν ο the
ἐπάνω επανω upon; above
διακοπῶν διακοπτω and; even
ἔκοψεν κοπτω cut; mourn
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
ἐκεῖ εκει there
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
διέκοψεν διακοπτω lord; master
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
ὡς ως.1 as; how
διακόπτεται διακοπτω water
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
ἐπάνω επανω upon; above
διακοπῶν διακοπτω cut through
5:20
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
דָוִ֥ד ḏāwˌiḏ דָּוִד David
בְּ bᵊ בְּ in
בַֽעַל־פְּרָצִים֮ vˈaʕal-pᵊrāṣîm בַּעַל פְּרָצִים Baal Perazim
וַ wa וְ and
יַּכֵּ֣ם yyakkˈēm נכה strike
שָׁ֣ם šˈām שָׁם there
דָּוִד֒ dāwˌiḏ דָּוִד David
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
פָּרַ֨ץ pārˌaṣ פרץ break
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אֹיְבַ֛י ʔōyᵊvˈay איב be hostile
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
כְּ kᵊ כְּ as
פֶ֣רֶץ fˈereṣ פֶּרֶץ breach
מָ֑יִם mˈāyim מַיִם water
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
קָרָ֛א qārˈā קרא call
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
בַּ֥עַל פְּרָצִֽים׃ bˌaʕal pᵊrāṣˈîm בַּעַל פְּרָצִים Baal Perazim
5:20. venit ergo David in Baalpharasim et percussit eos ibi et dixit divisit Dominus inimicos meos coram me sicut dividuntur aquae propterea vocatum est nomen loci illius Baalpharasim
And David came to Baal Pharisim: and defeated them there, and he said, The Lord hath divided my enemies before me, as waters are divided. Therefore the name of the place was called Baal Pharisim.
5:20. Therefore, David went to Baal-perazim. And he struck them there. And he said, “The Lord has divided my enemies before me, just as the waters are divided.” Because of this, the name of that place was called Baal-perazim.
5:20. And David came to Baalperazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baalperazim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Ваал-Перацим - один из пунктов долины Рефаим.
Adam Clarke: Commentary on the Bible - 1831
5:20: The Lord hath broken forth - He very properly attributes the victory of Jehovah, without whose strength and counsel he could have done nothing.
Baal-perazim - The plain or chief of breaches, because of the breach which God made in the Philistine army; and thus he commemorated the interference of the Lord.
2 Kings (2 Samuel) 5:21
Albert Barnes: Notes on the Bible - 1834
5:20: Baal-perazim - Master or possessor of breaches, equivalent to place of breaches. It was on a hill near Gibeon (see the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: Baalperazim: that is, The plain of breaches, Isa 28:21
John Gill
And David came to Baalperazim,.... As it was after called, for here it has its name by anticipation, and whither the Philistines were come from the valley of Rephaim; see 1Chron 14:11; which was at no great distance, the one being the hill, to which the other was the valley, computed to be about three miles from Jerusalem, in the way to Bethlehem (u), between which places were two hours' travels (w):
and David smote them there; there a battle was fought, in which David had the victory assured him:
and said, the Lord hath broken forth upon mine enemies before me, as the breach of waters; as when waters, through their mighty force, break down the banks of rivers, and carry all before them; or as one breaks an earthen vessel full of water, so the Targum on 1Chron 14:11.
therefore he called the name of the place Baalperazim; which signifies "the master of breaches", where the Philistines were broke in upon, and broken to pieces, of which God was the author, and which gave David the mastery over his enemies; the Targum renders it "the plain of breaches", and seems to take it to be the same with the valley of Rephaim; see 2Kings 5:22.
(u) Bunting's Travels, &c. p. 138. (w) Maundrell's Journey from Aleppo, &c. p. 87. ed. 7.
John Wesley
Baal - perazim - Whither the Philistines were come from the valley of Rephraim, 1Chron 14:11. Baal - perazim, signifies the master of the breaches: So he ascribes all to God. As waters - As floods or rivers of waters, which break the banks, and overflow a land, and overturn all that stands in their way.
5:215:21: Եւ թողին անդ զաստուածս իւրեանց, եւ ա՛ռ զնոսա Դաւիթ եւ արքն որ ընդ նմա, եւ այրեցի՛ն զնոսա հրով[3206]։[3206] Ոմանք. Եւ արք նորա ընդ նմա։ Ուր առ բազումս պակասի. Որ ընդ նմա, եւ այրեցին զնոսա հրով։
21 Նրանք այնտեղ թողեցին իրենց աստուածներին, եւ Դաւիթն ու իրեն ընկերակցող մարդիկ առան դրանք:
21 Փղշտացիները հոն թողուցին իրենց կուռքերը։ Դաւիթ ու իր մարդիկը զանոնք առին։
Եւ թողին անդ զաստուածս իւրեանց, եւ առ զնոսա Դաւիթ եւ արքն որ ընդ նմա:

5:21: Եւ թողին անդ զաստուածս իւրեանց, եւ ա՛ռ զնոսա Դաւիթ եւ արքն որ ընդ նմա, եւ այրեցի՛ն զնոսա հրով[3206]։
[3206] Ոմանք. Եւ արք նորա ընդ նմա։ Ուր առ բազումս պակասի. Որ ընդ նմա, եւ այրեցին զնոսա հրով։
21 Նրանք այնտեղ թողեցին իրենց աստուածներին, եւ Դաւիթն ու իրեն ընկերակցող մարդիկ առան դրանք:
21 Փղշտացիները հոն թողուցին իրենց կուռքերը։ Դաւիթ ու իր մարդիկը զանոնք առին։
zohrab-1805▾ eastern-1994▾ western am▾
5:215:21 И оставили там [Филистимляне] истуканов своих, а Давид с людьми своими взял их [и велел сжечь их в огне].
5:21 καὶ και and; even καταλιμπάνουσιν καταλιμπανω there τοὺς ο the θεοὺς θεος God αὐτῶν αυτος he; him καὶ και and; even ἐλάβοσαν λαμβανω take; get αὐτοὺς αυτος he; him Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
5:21 וַ wa וְ and יַּעַזְבוּ־ yyaʕazᵊvû- עזב leave שָׁ֖ם šˌām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] עֲצַבֵּיהֶ֑ם ʕᵃṣabbêhˈem עָצָב image וַ wa וְ and יִּשָּׂאֵ֥ם yyiśśāʔˌēm נשׂא lift דָּוִ֖ד dāwˌiḏ דָּוִד David וַ wa וְ and אֲנָשָֽׁיו׃ פ ʔᵃnāšˈāʸw . f אִישׁ man
5:21. et reliquerunt ibi sculptilia sua quae tulit David et viri eiusAnd they left there their idols: which David and his men took away.
21. And they left their images there, and David and his men took them away.
5:21. And in that place they left behind their graven images, which David and his men took away.
5:21. And there they left their images, and David and his men burned them.
And there they left their images, and David and his men burned them:

5:21 И оставили там [Филистимляне] истуканов своих, а Давид с людьми своими взял их [и велел сжечь их в огне].
5:21
καὶ και and; even
καταλιμπάνουσιν καταλιμπανω there
τοὺς ο the
θεοὺς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἐλάβοσαν λαμβανω take; get
αὐτοὺς αυτος he; him
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
5:21
וַ wa וְ and
יַּעַזְבוּ־ yyaʕazᵊvû- עזב leave
שָׁ֖ם šˌām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
עֲצַבֵּיהֶ֑ם ʕᵃṣabbêhˈem עָצָב image
וַ wa וְ and
יִּשָּׂאֵ֥ם yyiśśāʔˌēm נשׂא lift
דָּוִ֖ד dāwˌiḏ דָּוִד David
וַ wa וְ and
אֲנָשָֽׁיו׃ פ ʔᵃnāšˈāʸw . f אִישׁ man
5:21. et reliquerunt ibi sculptilia sua quae tulit David et viri eius
And they left there their idols: which David and his men took away.
5:21. And in that place they left behind their graven images, which David and his men took away.
5:21. And there they left their images, and David and his men burned them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:21: They left their images - It was the custom of most nations to carry their gods with them to battle: in imitation of this custom the Israelites once took the ark and lost it in the field; see Sa1 4:10, Sa1 4:11.
2 Kings (2 Samuel) 5:23
Albert Barnes: Notes on the Bible - 1834
5:21: And there they left their images - An indication of the precipitancy of their flight, and the suddenness with which the Israelites burst upon them like a "breach of waters." The King James Version rendering "Burned them," does not give a translation (compare the margin), but a gloss, warranted by the explanation given in marginal references
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: David: Deu 7:5, Deu 7:25; Sa1 5:2-6; Ch1 14:11, Ch1 14:12; Isa 37:19
burned them: or, took them away, Isa 46:1, Isa 46:2; Jer 43:12
John Gill
And they left their images,.... Their idol gods, which they brought with them to protect and defend them, and give them success; perhaps in imitation of the Israelites, who formerly brought the ark of God into their camp against the Philistines, 1Kings 4:3; and it appears to have been the custom of other countries, in later times, to bring their gods with them to battle (x):
and David and his men burnt them: that is, his men burnt them at his command, 1Chron 14:12; agreeably to the law of God, that so no profit might be made of them, Deut 7:5; the Septuagint and Vulgate Latin versions, and others, render it, "and took them", or "carried them away" (y); as they might do, and, after they had exposed them in triumph, then burnt them.
(x) "Omnigenumque Deum", &c. Virgil. Aeneid. l. 8. (y) , Sept. "tulit", V. L. Tigurine version, Montanus; "sustulit", Junius & Tremellius, Piscator.
John Wesley
Images - When the ark fell into the hand of the Philistines, it consumed them: but when these images fell into the hands of Israel, they could not save themselves from being consumed.
Robert Jamieson, A. R. Fausset and David Brown
there they left their images--probably their "lares" or household deities, which they had brought into the field to fight for them. They were burnt as ordained by law (Deut 7:5).
5:225:22: Եւ յաւելի՛ն այլազգիքն մի՛ւս անգամ ելանել, եւ գումարեցան ՚ի հովի՛տս Տիտանացւոց։
22 Այլազգիները կրկին ոտքի ելան ու հաւաքուեցին Տիտանների հովիտներում:
22 Ու Փղշտացիները նորէն ելան եւ Ռափայիններուն հովիտին մէջ տարածուեցան։
Եւ յաւելին այլազգիքն միւսանգամ ելանել, եւ գումարեցան ի հովիտս Տիտանացւոց:

5:22: Եւ յաւելի՛ն այլազգիքն մի՛ւս անգամ ելանել, եւ գումարեցան ՚ի հովի՛տս Տիտանացւոց։
22 Այլազգիները կրկին ոտքի ելան ու հաւաքուեցին Տիտանների հովիտներում:
22 Ու Փղշտացիները նորէն ելան եւ Ռափայիններուն հովիտին մէջ տարածուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22 И пришли опять Филистимляне и расположились в долине Рефаим.
5:22 καὶ και and; even προσέθεντο προστιθημι add; continue ἔτι ετι yet; still ἀλλόφυλοι αλλοφυλος foreigner τοῦ ο the ἀναβῆναι αναβαινω step up; ascend καὶ και and; even συνέπεσαν συμπιπτω collapse ἐν εν in τῇ ο the κοιλάδι κοιλας the τιτάνων τιταν titan; giant
5:22 וַ wa וְ and יֹּסִ֥פוּ yyōsˌifû יסף add עֹ֛וד ʕˈôḏ עֹוד duration פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine לַֽ lˈa לְ to עֲלֹ֑ות ʕᵃlˈôṯ עלה ascend וַ wa וְ and יִּנָּֽטְשׁ֖וּ yyinnˈāṭᵊšˌû נטשׁ abandon בְּ bᵊ בְּ in עֵ֥מֶק ʕˌēmeq עֵמֶק valley רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
5:22. et addiderunt adhuc Philisthim ut ascenderent et diffusi sunt in valle RaphaimAnd the Philistines came up again and spread themselves into the valley of Raphaim.
22. And the Philistines came up yet again, and spread themselves in the valley of Rephaim.
5:22. And the Philistines continued still, so that they ascended and spread themselves out in the Valley of Rephaim.
5:22. And the Philistines came up yet again, and spread themselves in the valley of Rephaim.
And the Philistines came up yet again, and spread themselves in the valley of Rephaim:

5:22 И пришли опять Филистимляне и расположились в долине Рефаим.
5:22
καὶ και and; even
προσέθεντο προστιθημι add; continue
ἔτι ετι yet; still
ἀλλόφυλοι αλλοφυλος foreigner
τοῦ ο the
ἀναβῆναι αναβαινω step up; ascend
καὶ και and; even
συνέπεσαν συμπιπτω collapse
ἐν εν in
τῇ ο the
κοιλάδι κοιλας the
τιτάνων τιταν titan; giant
5:22
וַ wa וְ and
יֹּסִ֥פוּ yyōsˌifû יסף add
עֹ֛וד ʕˈôḏ עֹוד duration
פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
לַֽ lˈa לְ to
עֲלֹ֑ות ʕᵃlˈôṯ עלה ascend
וַ wa וְ and
יִּנָּֽטְשׁ֖וּ yyinnˈāṭᵊšˌû נטשׁ abandon
בְּ bᵊ בְּ in
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
5:22. et addiderunt adhuc Philisthim ut ascenderent et diffusi sunt in valle Raphaim
And the Philistines came up again and spread themselves into the valley of Raphaim.
5:22. And the Philistines continued still, so that they ascended and spread themselves out in the Valley of Rephaim.
5:22. And the Philistines came up yet again, and spread themselves in the valley of Rephaim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: came up: Kg1 20:22; Ch1 14:13
Next: 2 Kings (2 Samuel) Chapter 6
Geneva 1599
And the Philistines came up yet again, and spread themselves in the valley of (g) Rephaim.
(g) Meaning the valley of giants, which David called Baalperazim, because of his victory.
John Gill
And the Philistines came up yet again,.... And, as Josephus says (z), with an army three times larger than the former:
and spread themselves in the valley of Rephaim; in the same place where they were before, 2Kings 5:20.
(z) Antiqu. l. 7. c. 4. sect. 1.
John Wesley
And spread themselves - The expression intimates, that they were very numerous, and made a very formidable appearance. So we read, Rev_ 20:9, of the church's enemies going up on the breadth of the earth. But the wider they spread themselves, the fairer mark they are for God's arrows.
Robert Jamieson, A. R. Fausset and David Brown
the Philistines came up yet again--The next year they renewed their hostile attempt with a larger force, but God manifestly interposed in David's favor.
5:235:23: Եւ եհա՛րց Դաւիթ ՚ի Տեառնէ եւ ասէ, եթէ ելի՞ց ՚ի վերայ այլազգեացն, եւ մատնեսցե՞ս զնոսա ՚ի ձեռս իմ։ Եւ ասէ Տէր. Մի՛ ելաներ ընդդէմ նոցա, դարձի՛ր ՚ի նոցանէն, եւ եկեսցե՛ս ՚ի թեւէ նոցա մօ՛տ ՚ի Լալօնսն.
23 Դաւիթը հարցրեց Տիրոջն՝ ասելով. «Յարձակուե՞մ այլազգիների վրայ, նրանց իմ ձեռքը կը մատնե՞ս»: Տէրն ասաց. «Մի՛ յարձակուիր նրանց վրայ, շրջանցի՛ր նրանց ու նրանց թիկունքից գնա՛ դէպի Լացի անտառը:
23 Երբ Դաւիթ Տէրոջը հարցուց, Տէրը ըսաւ. «Մի՛ ելլեր. հապա անոնց ետեւի կողմը դառնալով՝ թթենիներուն* կողմէն անոնց վրայ գնա
Եւ եհարց Դաւիթ ի Տեառնէ: Եւ [53]ասէ, եթէ` Ելի՞ց ի վերայ այլազգեացն, եւ մատնեսցե՞ս զնոսա ի ձեռս իմ: Եւ ասէ Տէր. Մի՛ ելաներ ընդդէմ նոցա, դարձիր ի նոցանէն, եւ եկեսցես ի թեւէ նոցա մօտ ի Լալօնսն:

5:23: Եւ եհա՛րց Դաւիթ ՚ի Տեառնէ եւ ասէ, եթէ ելի՞ց ՚ի վերայ այլազգեացն, եւ մատնեսցե՞ս զնոսա ՚ի ձեռս իմ։ Եւ ասէ Տէր. Մի՛ ելաներ ընդդէմ նոցա, դարձի՛ր ՚ի նոցանէն, եւ եկեսցե՛ս ՚ի թեւէ նոցա մօ՛տ ՚ի Լալօնսն.
23 Դաւիթը հարցրեց Տիրոջն՝ ասելով. «Յարձակուե՞մ այլազգիների վրայ, նրանց իմ ձեռքը կը մատնե՞ս»: Տէրն ասաց. «Մի՛ յարձակուիր նրանց վրայ, շրջանցի՛ր նրանց ու նրանց թիկունքից գնա՛ դէպի Լացի անտառը:
23 Երբ Դաւիթ Տէրոջը հարցուց, Տէրը ըսաւ. «Մի՛ ելլեր. հապա անոնց ետեւի կողմը դառնալով՝ թթենիներուն* կողմէն անոնց վրայ գնա
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23 И вопросил Давид Господа, [идти ли мне против Филистимлян, и предашь ли их в руки мои?] И Он отвечал ему: не выходи навстречу им, а зайди им с тылу и иди к ним со стороны тутовой рощи;
5:23 καὶ και and; even ἐπηρώτησεν επερωταω interrogate; inquire of Δαυιδ δαβιδ Dabid; Thavith διὰ δια through; because of κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master οὐκ ου not ἀναβήσει αναβαινω step up; ascend εἰς εις into; for συνάντησιν συναντησις meeting αὐτῶν αυτος he; him ἀποστρέφου αποστρεφω turn away; alienate ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even παρέσει παρερχομαι pass; transgress αὐτοῖς αυτος he; him πλησίον πλησιον near; neighbor τοῦ ο the κλαυθμῶνος κλαυθμων weeping
5:23 וַ wa וְ and יִּשְׁאַ֤ל yyišʔˈal שׁאל ask דָּוִד֙ dāwˌiḏ דָּוִד David בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לֹ֣א lˈō לֹא not תַעֲלֶ֑ה ṯaʕᵃlˈeh עלה ascend הָסֵב֙ hāsˌēv סבב turn אֶל־ ʔel- אֶל to אַ֣חֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after וּ û וְ and בָ֥אתָ vˌāṯā בוא come לָהֶ֖ם lāhˌem לְ to מִ mi מִן from מּ֥וּל mmˌûl מוּל front בְּכָאִֽים׃ bᵊḵāʔˈîm בָּכָא baka-shrub
5:23. consuluit autem David Dominum qui respondit non ascendas sed gyra post tergum eorum et venies ad eos ex adverso pirorumAnd David consulted the Lord: Shall I go up against the Philistines, and wilt thou deliver them into my hands? He answered: Go not up against them but fetch a compass behind them, and thou shalt come upon them over against the pear trees.
23. And when David inquired of the LORD, he said, Thou shalt not go up: make a circuit behind them, and come upon them over against the mulberry trees.
5:23. Then David consulted the Lord, “Shall I ascend against the Philistines, and will you deliver them into my hands?” And he responded: “You shall not ascend against them; instead, circle behind their back. And you shall come to them from the side opposite the balsam trees.
5:23. And when David inquired of the LORD, he said, Thou shalt not go up; [but] fetch a compass behind them, and come upon them over against the mulberry trees.
And when David enquired of the LORD, he said, Thou shalt not go up; [but] fetch a compass behind them, and come upon them over against the mulberry trees:

5:23 И вопросил Давид Господа, [идти ли мне против Филистимлян, и предашь ли их в руки мои?] И Он отвечал ему: не выходи навстречу им, а зайди им с тылу и иди к ним со стороны тутовой рощи;
5:23
καὶ και and; even
ἐπηρώτησεν επερωταω interrogate; inquire of
Δαυιδ δαβιδ Dabid; Thavith
διὰ δια through; because of
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
οὐκ ου not
ἀναβήσει αναβαινω step up; ascend
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῶν αυτος he; him
ἀποστρέφου αποστρεφω turn away; alienate
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
καὶ και and; even
παρέσει παρερχομαι pass; transgress
αὐτοῖς αυτος he; him
πλησίον πλησιον near; neighbor
τοῦ ο the
κλαυθμῶνος κλαυθμων weeping
5:23
וַ wa וְ and
יִּשְׁאַ֤ל yyišʔˈal שׁאל ask
דָּוִד֙ dāwˌiḏ דָּוִד David
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לֹ֣א lˈō לֹא not
תַעֲלֶ֑ה ṯaʕᵃlˈeh עלה ascend
הָסֵב֙ hāsˌēv סבב turn
אֶל־ ʔel- אֶל to
אַ֣חֲרֵיהֶ֔ם ʔˈaḥᵃrêhˈem אַחַר after
וּ û וְ and
בָ֥אתָ vˌāṯā בוא come
לָהֶ֖ם lāhˌem לְ to
מִ mi מִן from
מּ֥וּל mmˌûl מוּל front
בְּכָאִֽים׃ bᵊḵāʔˈîm בָּכָא baka-shrub
5:23. consuluit autem David Dominum qui respondit non ascendas sed gyra post tergum eorum et venies ad eos ex adverso pirorum
And David consulted the Lord: Shall I go up against the Philistines, and wilt thou deliver them into my hands? He answered: Go not up against them but fetch a compass behind them, and thou shalt come upon them over against the pear trees.
5:23. Then David consulted the Lord, “Shall I ascend against the Philistines, and will you deliver them into my hands?” And he responded: “You shall not ascend against them; instead, circle behind their back. And you shall come to them from the side opposite the balsam trees.
5:23. And when David inquired of the LORD, he said, Thou shalt not go up; [but] fetch a compass behind them, and come upon them over against the mulberry trees.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:23: Fetch a compass behind them - When they may be had, God will not work without using human means. By this he taught David caution, prudence, and dependence on the Divine strength.
2 Kings (2 Samuel) 5:24
Albert Barnes: Notes on the Bible - 1834
5:23: The mulberry trees - Rather, the Bacah-tree, and found abundantly near Mecca. It is very like the balsam-tree, and probably derives its name from the exudation of the sap in drops like tears when a leaf is torn off. Some think the valley of Baca Psa 84:6 was so called from this plant growing there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: inquired: Sa2 5:19
fetch: Jos 8:2, Jos 8:7; Ch1 14:14; Mat 9:29, Mat 9:30, Mat 8:23-25; Joh 9:6, Joh 9:7
the mulberry trees: The word bechaim, rendered mulberry trees, is rendered by Aquila, απιων, pear-trees, as the LXX also render in Ch1 14:14, Ch1 14:15; and so the Vulgate in both places has pyrorum. The Rabbins, however, believe bacha signifies the mulberry-tree; with whom Ursinus agrees. It more probably denotes a large shrub which the Arabs still call baca, from its distilling an odoriferous gum, from bachah to distil, as tears. Of this opinion is Celsius, who quotes a passage from Abulfadi, who describes it as a balsam shrub, having longish leaves, and bearing a large fruit with an acrid taste. M. Forskal mentions a tree by the name of beca, with leaves rather ovated, smooth, entire. its berries are poisonous to the sheep.
John Gill
And when David inquired of the Lord,.... For though he had success before, and got the victory, he would not engage again with them without having the mind and will of God, on whom he knew victory alone depended:
he said, thou shalt not go up; that is, directly, and in a straight line:
but fetch a compass behind them; and get to the rear of them, instead of falling upon them in the front:
and come upon them over against the mulberry trees: which grew in the valley of Rephaim, and near where the Philistines had pitched.
John Wesley
Go up - Directly against them, as the following words explain it. Behind - Where they least expect thee; God's purposes and promises do not exclude men's endeavours.
5:245:24: եւ եղիցի յորժամ լսիցես զձայն շարժման անտառին Լալօնից՝ յա՛յնժամ իջցես առ նոսա. քանզի յա՛յնժամ ելցէ Տէր առաջի քո կոտորե՛լ ՚ի պատերազմի այլազգեացն։
24 Երբ Լացի անտառից շարժման ձայն լսես, այն ժամանակ յարձակուի՛ր նրանց վրայ, որովհետեւ այն ժամանակ է, որ Տէրը դուրս է գալու քո առաջ, որ պատերազմում կոտորի այլազգիներին»:
24 Ու երբ թթենիներուն գլուխը քալուածքի մը ձայն լսես, այն ատեն շարժիր, քանզի այն ատեն Տէրը քու առջեւէդ պիտի ելլէ Փղշտացիներուն բանակը զարնելու համար»։
եւ եղիցի յորժամ լսիցես զձայն շարժման [54]անտառին Լալօնից``, յայնժամ իջցես [55]առ նոսա``. քանզի յայնժամ ելցէ Տէր առաջի քո կոտորել [56]ի պատերազմի այլազգեացն:

5:24: եւ եղիցի յորժամ լսիցես զձայն շարժման անտառին Լալօնից՝ յա՛յնժամ իջցես առ նոսա. քանզի յա՛յնժամ ելցէ Տէր առաջի քո կոտորե՛լ ՚ի պատերազմի այլազգեացն։
24 Երբ Լացի անտառից շարժման ձայն լսես, այն ժամանակ յարձակուի՛ր նրանց վրայ, որովհետեւ այն ժամանակ է, որ Տէրը դուրս է գալու քո առաջ, որ պատերազմում կոտորի այլազգիներին»:
24 Ու երբ թթենիներուն գլուխը քալուածքի մը ձայն լսես, այն ատեն շարժիր, քանզի այն ատեն Տէրը քու առջեւէդ պիտի ելլէ Փղշտացիներուն բանակը զարնելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
5:245:24 и когда услышишь шум как бы идущего по вершинам тутовых дерев, то двинься, ибо тогда пошел Господь пред тобою, чтобы поразить войско Филистимское.
5:24 καὶ και and; even ἔσται ειμι be ἐν εν in τῷ ο the ἀκοῦσαί ακουω hear σε σε.1 you τὴν ο the φωνὴν φωνη voice; sound τοῦ ο the συγκλεισμοῦ συγκλεισμος the ἄλσους αλσος the κλαυθμῶνος κλαυθμων at that καταβήσει καταβαινω step down; descend πρὸς προς to; toward αὐτούς αυτος he; him ὅτι οτι since; that τότε τοτε at that ἐξελεύσεται εξερχομαι come out; go out κύριος κυριος lord; master ἔμπροσθέν εμπροσθεν in front; before σου σου of you; your κόπτειν κοπτω cut; mourn ἐν εν in τῷ ο the πολέμῳ πολεμος battle τῶν ο the ἀλλοφύλων αλλοφυλος foreigner
5:24 וִ֠ wi וְ and יהִי yhˌî היה be כְּֽב *kᵊˈ כְּ as שָׁמְעֲךָ֞שׁמעך *šomʕᵃḵˈā שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֧ול qˈôl קֹול sound צְעָדָ֛ה ṣᵊʕāḏˈā צְעָדָה marching בְּ bᵊ בְּ in רָאשֵׁ֥י rāšˌê רֹאשׁ head הַ ha הַ the בְּכָאִ֖ים bbᵊḵāʔˌîm בָּכָא baka-shrub אָ֣ז ʔˈāz אָז then תֶּחֱרָ֑ץ teḥᵉrˈāṣ חרץ be eager כִּ֣י kˈî כִּי that אָ֗ז ʔˈāz אָז then יָצָ֤א yāṣˈā יצא go out יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face לְ lᵊ לְ to הַכֹּ֖ות hakkˌôṯ נכה strike בְּ bᵊ בְּ in מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp פְלִשְׁתִּֽים׃ fᵊlištˈîm פְּלִשְׁתִּי Philistine
5:24. et cum audieris sonitum gradientis in cacumine pirorum tunc inibis proelium quia tunc egredietur Dominus ante faciem tuam ut percutiat castra PhilisthimAnd when thou shalt hear the sound of one going in the tops of the pear trees, then shalt thou join battle: for then will the Lord go out before thy face to strike the army of the Philistines.
24. And it shall be, when thou hearest the sound of marching in the tops of the mulberry trees, that then thou shalt bestir thyself: for then is the LORD gone out before thee to smite the host of the Philistines.
5:24. And when you hear the sound of something going forth from the tops of the balsam trees, then you shall begin the battle. For then the Lord will go forth, before your face, so that he may strike the army of the Philistines.”
5:24. And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines.
And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines:

5:24 и когда услышишь шум как бы идущего по вершинам тутовых дерев, то двинься, ибо тогда пошел Господь пред тобою, чтобы поразить войско Филистимское.
5:24
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
ἀκοῦσαί ακουω hear
σε σε.1 you
τὴν ο the
φωνὴν φωνη voice; sound
τοῦ ο the
συγκλεισμοῦ συγκλεισμος the
ἄλσους αλσος the
κλαυθμῶνος κλαυθμων at that
καταβήσει καταβαινω step down; descend
πρὸς προς to; toward
αὐτούς αυτος he; him
ὅτι οτι since; that
τότε τοτε at that
ἐξελεύσεται εξερχομαι come out; go out
κύριος κυριος lord; master
ἔμπροσθέν εμπροσθεν in front; before
σου σου of you; your
κόπτειν κοπτω cut; mourn
ἐν εν in
τῷ ο the
πολέμῳ πολεμος battle
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
5:24
וִ֠ wi וְ and
יהִי yhˌî היה be
כְּֽב
*kᵊˈ כְּ as
שָׁמְעֲךָ֞שׁמעך
*šomʕᵃḵˈā שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֧ול qˈôl קֹול sound
צְעָדָ֛ה ṣᵊʕāḏˈā צְעָדָה marching
בְּ bᵊ בְּ in
רָאשֵׁ֥י rāšˌê רֹאשׁ head
הַ ha הַ the
בְּכָאִ֖ים bbᵊḵāʔˌîm בָּכָא baka-shrub
אָ֣ז ʔˈāz אָז then
תֶּחֱרָ֑ץ teḥᵉrˈāṣ חרץ be eager
כִּ֣י kˈî כִּי that
אָ֗ז ʔˈāz אָז then
יָצָ֤א yāṣˈā יצא go out
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
לְ lᵊ לְ to
הַכֹּ֖ות hakkˌôṯ נכה strike
בְּ bᵊ בְּ in
מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp
פְלִשְׁתִּֽים׃ fᵊlištˈîm פְּלִשְׁתִּי Philistine
5:24. et cum audieris sonitum gradientis in cacumine pirorum tunc inibis proelium quia tunc egredietur Dominus ante faciem tuam ut percutiat castra Philisthim
And when thou shalt hear the sound of one going in the tops of the pear trees, then shalt thou join battle: for then will the Lord go out before thy face to strike the army of the Philistines.
5:24. And when you hear the sound of something going forth from the tops of the balsam trees, then you shall begin the battle. For then the Lord will go forth, before your face, so that he may strike the army of the Philistines.”
5:24. And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:24: When thou hearest the sound of a going - If there had not been an evident supernatural interference, David might have thought that the sleight or ruse de guerre which he had used was the cause of his victory. By the going in the tops of the mulberry trees probably only a rustling among the leaves is intended. The Targum says, a noise; the Arabic has it, the noise of horses' hoofs.
2 Kings (2 Samuel) 5:25
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: sound: Kg2 7:6
thou shalt bestir: Jdg 4:14, Jdg 7:15; Sa1 14:9-12; Ch1 14:15; Phi 2:11, Phi 2:12
John Gill
And let it be, when thou hearest the sound of a going in the tops of the mulberry trees,.... Of a going of the wind on the tops of these trees, making a rustling upon them, and that in such a manner as to resemble the going of men, or march of armies, as if they were moving in the air over the tops of the mulberry trees; which Jarchi and R. Isaiah interpret of angels being sent of God, and moving at that time to help David, and destroy the Philistines; so the Targum on 1Chron 14:15. These trees being in Judea account for silk there, Ezek 16:10; though some think time was not known so early; others suppose it was, and to be the Hebrew byssus mentioned by Pausanias (a), as being of a yellow colour:
that then thou shall bestir thyself; or move towards the camp of the Philistines, and fall upon them in the rear, who, by reason of the sound in the trees, would not hear the motion of the Israelites; or, if they heard it, would take it to be no other than the motion of the trees they heard, both sounds being confounded together; or they would take the sound they heard for the motion of the enemy in the front, and give way, and so fall into the hands of the Israelites in their rear, which must throw them into the utmost confusion and consternation:
for then shall the Lord go out before thee to smite the host of the Philistines: by an angel or angels; so the Targum,"for then shall go forth the angel of the Lord, to make thee prosperous to slay in the camp of the Philistines;''
that being the precise time for the salvation of Israel, and the destruction of the Philistines, and the token of it.
(a) Eliac. sive, l. 5. p. 294.
John Wesley
The sound - A noise as it were of persons walking upon the tops of them, which I shall cause; and by this sign, both thou shalt he assured that I am coming to help thee; and the Philistines shall be affrighted, and not perceive the noise of thy army, until thou art upon them. Bestir - Fall upon them.
Robert Jamieson, A. R. Fausset and David Brown
the sound of a going in the tops of the mulberry trees--now generally thought not to be mulberry trees, but some other tree, most probably the poplar, which delights in moist situations, and the leaves of which are rustled by the slightest movement of the air [ROYLE].
5:255:25: Եւ արար Դաւիթ որպէս հրամա՛ն ետ նմա Տէր. եւ եհար զայլազգիսն ՚ի Գաբաւոնէ՛ մինչեւ ցԳազերա[3207]։[3207] Բազումք. Որպէս եւ հրաման ետ։
25 Դաւիթն արեց այնպէս, ինչպէս Տէրն էր հրամայել նրան: Եւ նա կոտորեց այլազգիներին Գաբաւոնից մինչեւ Գազերա:
25 Եւ Դաւիթ այնպէս ըրաւ, ինչպէս Տէրը իրեն հրամայեց ու Գաբայէն մինչեւ Գազեր Փղշտացիները զարկաւ։
Եւ արար Դաւիթ որպէս հրաման ետ նմա Տէր, եւ եհար զայլազգիսն ի Գաբաւոնէ մինչեւ ցԳազերա:

5:25: Եւ արար Դաւիթ որպէս հրամա՛ն ետ նմա Տէր. եւ եհար զայլազգիսն ՚ի Գաբաւոնէ՛ մինչեւ ցԳազերա[3207]։
[3207] Բազումք. Որպէս եւ հրաման ետ։
25 Դաւիթն արեց այնպէս, ինչպէս Տէրն էր հրամայել նրան: Եւ նա կոտորեց այլազգիներին Գաբաւոնից մինչեւ Գազերա:
25 Եւ Դաւիթ այնպէս ըրաւ, ինչպէս Տէրը իրեն հրամայեց ու Գաբայէն մինչեւ Գազեր Փղշտացիները զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:255:25 И сделал Давид, как повелел ему Господь, и поразил Филистимлян от Гаваи до Газера.
5:25 καὶ και and; even ἐποίησεν ποιεω do; make Δαυιδ δαβιδ Dabid; Thavith καθὼς καθως just as / like ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him κύριος κυριος lord; master καὶ και and; even ἐπάταξεν πατασσω pat; impact τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner ἀπὸ απο from; away Γαβαων γαβαων till; until τῆς ο the γῆς γη earth; land Γαζηρα γαζηρα Gazēra; Gazira
5:25 וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make דָּוִד֙ dāwˌiḏ דָּוִד David כֵּ֔ן kˈēn כֵּן thus כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֖הוּ ṣiwwˌāhû צוה command יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּךְ֙ yyaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine מִ mi מִן from גֶּ֖בַע ggˌevaʕ גֶּבַע Geba עַד־ ʕaḏ- עַד unto בֹּאֲךָ֥ bōʔᵃḵˌā בוא come גָֽזֶר׃ פ ḡˈāzer . f גֶּזֶר Gezer
5:25. fecit itaque David sicut ei praeceperat Dominus et percussit Philisthim de Gabee usque dum venias GezerAnd David did as the Lord had commanded him, and he smote the Philistines from Gabaa until thou come to Gezer.
25. And David did so, as the LORD commanded him; and smote the Philistines from Geba until thou come to Gezer.
5:25. And so, David did just as the Lord had instructed him. And he struck down the Philistines, from Gibeon until you arrive at Gezer.
5:25. And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer.
And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer:

5:25 И сделал Давид, как повелел ему Господь, и поразил Филистимлян от Гаваи до Газера.
5:25
καὶ και and; even
ἐποίησεν ποιεω do; make
Δαυιδ δαβιδ Dabid; Thavith
καθὼς καθως just as / like
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
ἀπὸ απο from; away
Γαβαων γαβαων till; until
τῆς ο the
γῆς γη earth; land
Γαζηρα γαζηρα Gazēra; Gazira
5:25
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
דָּוִד֙ dāwˌiḏ דָּוִד David
כֵּ֔ן kˈēn כֵּן thus
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֖הוּ ṣiwwˌāhû צוה command
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּךְ֙ yyaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
מִ mi מִן from
גֶּ֖בַע ggˌevaʕ גֶּבַע Geba
עַד־ ʕaḏ- עַד unto
בֹּאֲךָ֥ bōʔᵃḵˌā בוא come
גָֽזֶר׃ פ ḡˈāzer . f גֶּזֶר Gezer
5:25. fecit itaque David sicut ei praeceperat Dominus et percussit Philisthim de Gabee usque dum venias Gezer
And David did as the Lord had commanded him, and he smote the Philistines from Gabaa until thou come to Gezer.
5:25. And so, David did just as the Lord had instructed him. And he struck down the Philistines, from Gibeon until you arrive at Gezer.
5:25. And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
25: От Гаваи, в параллельном месте (1: Пар. XIV:16) стоит: "от Гаваона".

Газер - город на северо-западе от Гаваона.
Adam Clarke: Commentary on the Bible - 1831
5:25: And David did so - He punctually obeyed the directions of the Lord, and then every thing succeeded to his wish.
How is it that such supernatural directions and assistances are not communicated now? Because they are not asked for; and they are not asked for because they are not expected; and they are not expected because men have not faith; and they have not faith because they are under a refined spirit of atheism, and have no spiritual intercourse with their Maker. Who believes that God sees all things and is everywhere? Who supposes that he concerns himself with the affairs of his creatures? Who acknowledges him in all his ways? Who puts not his own wisdom, prudence, and strength, in the place of God Almighty? Reader, hast thou faith in God? Then exercise it, cultivate it, and thou mayest remove mountains.
It is worthy of remark that David was, by the appointment of God, to feed the people. As he had formerly the care of a flock of sheep, which he was to watch over, defend, lead in and out, and for which he was to find pasture; now he is to watch over, defend, lead in and out, feed, and protect, the Israelites. He is to be the shepherd of the people, not the tyrant or oppressor.
In ancient times, among the Greeks, kings were denominated ποιμενες λαου, shepherds of the people; and all good kings were really such: but, in process of time, this pleasing title was changed for βασιλευς and τυραννος, sovereign and tyrant; in neither of which names does any thing of the original title exist. And such are the different political constitutions of the kingdoms of the earth, that it is impossible that in any of them, the British excepted, the king can be the shepherd and father of his people. All the other regal constitutions under the sun permit the sovereign to be despotic, and consequently oppressive and tyrannical if he please. The British alone gives no power of this kind to the prince; by the constitution he is a patriotic king, and by the influence of those maxims of state which are continually presented to his view, and according to which all acts of government are formed, he becomes habitually the father of his people, and in this light alone do the British people behold the British king.
David, by his own authority, without any form of law, could slay the Amalekite who said he had killed Saul; and could cut off the heads of Rechab and Baanah, who murdered Ish-bosheth; but, in the government of Britain, the culprit is to be heard in his vindication, witnesses are to be examined, the facts viewed by an upright judge in the light of the law; and then the alleged criminality is left to the decision of twelve honest men, the equals of the accused, who are bound by a solemn oath to decide according to the evidence brought before them. The Israelitish constitution was radically good, but the British constitution is much better. In the former, while the king ruled according to the spirit of the constitution, he could do no wrong, because he was only the vicegerent of the Almighty; in the latter, the king can do no wrong, because he is bound both by the spirit and letter of the law, to do nothing but what is according to the rules of eternal justice and equity laid down in that law; nothing is left to mere regal power or authority, and nothing trusted to human fickleness or caprice. In all his acts he is directed by his nobles and commons; who, being the representatives of all classes of the people, are always supposed to speak their mind. Well may it be said, Blessed are the people who are in such a case!
Albert Barnes: Notes on the Bible - 1834
5:25: Geba - Better, as in marginal reference "Gibeon." Gazer should be "Gezer" (Jos 10:33, etc.); it lay between the nether Bethhoron and the sea; on the direct route therefore which the Philistines, fleeing from Gibeon, would take. The exact site has now been identified (Kg1 9:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: Geba: Ch1 14:16, Gibeon
Gazer: Jos 16:10
Geneva 1599
And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to (h) Gazer.
(h) Which was in the tribe of Benjamin, but the Philistines possessed it.
John Gill
And David did so as the Lord commanded him,.... In all things he was obedient to the command of God; Saul was not: he got behind the army of the Philistines, as he was directed; and when he heard the sound in the mulberry trees, he arose and fell upon his enemies:
and smote the Philistines from Geba until thou come to Gazer; or from Gibeon, as in 1Chron 14:16; a city in the tribe of Benjamin, near to which this battle was fought, and where the pursuit began, which was carried as far as Gazer, a city that lay on the borders of the Philistines, as Josephus says (b); and so far they were pursued, and were smitten as they fled; and, according to Bunting (c), it was a space of eighteen miles.
(b) Antiqu. l. 7. c. 4. sect. 1. (c) Travels, &c. p. 138.