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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon's reign looked bloody in the foregoing chapter, but the necessary acts of justice must not be called cruelty; in this chapter it appears with another face. We must not think the worse of God's mercy to his subjects for his judgments on rebels. We have here, I. Solomon's marriage to Pharaoh's daughter, ver. 1. II. A general view of his religion, ver. 2-4. III. A particular account of his prayer to God for wisdom, and the answer to that prayer, ver. 5-15. IV. A particular instance of his wisdom in deciding the controversy between the two harlots, ver. 16-28. And very great he looks here, both at the altar and on the bench, and therefore on the bench because at the altar.
Adam Clarke: Commentary on the Bible - 1831
Solomon marries Pharaoh's daughter, Kg1 3:1, Kg1 3:2. He serves God, and offers a thousand burnt-offerings upon one altar, at Gibeon, Kg1 3:3, Kg1 3:4. God appears to him in a dream at Gibeon; and asks what he shall give him, Kg1 3:5. He asks wisdom; with which God is well pleased, and promises to give him not only that, but also riches and honor; and, if obedient, long life, Kg1 3:6-14. He comes back to Jerusalem; and offers burnt-offerings and peace-offerings, and makes a feast for his servants, Kg1 3:15. His judgment between the two harlots, Kg1 3:16-27. He rises in the esteem of the people, Kg1 3:28.
3 Kings (1 Kings) 3:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 3:1, Solomon marries Pharaoh's daughter; Kg1 3:2, High places being in use, Solomon sacrifices at Gibeon; Kg1 3:5, Solomon at Gibeon, in the choice which God gave him, preferring wisdom, obtains wisdom, riches, and honour; Kg1 3:16, Solomon's judgment makes him renowned.
Carl Friedrich Keil and Franz Delitzsch

Solomon's Marriage; Worship and Sacrifice at Gibeon; and Wise Judicial Sentence - 1 Kings 3
The establishment of the government in the hands of Solomon having been noticed in 1 Kings 2, the history of his reign commences with an account of his marriage to an Egyptian princess, and with a remark concerning the state of the kingdom at the beginning of his reign (3Kings 2:1-3). There then follows a description of the solemn sacrifice and prayer at Gibeon, by which Solomon sought to give a religious consecration to his government, and to secure the assistance of the Lord and His blessing upon it, and obtained the fulfilment of his desire (3Kings 2:4-15). And then, as a practical proof of the spirit of his government, we have the sentence through which he displayed the wisdom of his judicial decisions in the sight of all the people (3Kings 2:16-28).
Geneva 1599
And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the (a) city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.
(a) Which was Bethlehem.
John Gill
INTRODUCTION TO 1 KINGS 3
This chapter relates the marriage of Solomon with Pharaoh's daughter, 3Kings 3:1; his piety and devotion, 3Kings 3:2; his prayer for wisdom and understanding, which was acceptable to God, who promised to grant his request, with an addition to it, 3Kings 3:5; an instance and proof of the wisdom given him in determining a case between two harlots brought before him, which greatly raised his reputation, and gave him reverence among his people, 3Kings 3:16.
John Wesley
Pharaoh - As being a powerful neighbour, whose daughter doubtless was first instructed in, and proselyted to the Jewish religion. It seems, this was designed by God to be a type of Christ, calling his church to himself, and to the true religion, not only out of the Jews, but even out of the Gentile world. City of David - Into David's palace there. The wall - Which though in some sort built by David, yet Solomon is here said to build, either because he made it higher, and stronger, in which sense Nebuchadnezzar is said to have built Babylon, Dan 4:30, or because he built another wall besides the former, for after this time Jerusalem was encompassed with more walls than one.
Robert Jamieson, A. R. Fausset and David Brown
SOLOMON MARRIES PHARAOH'S DAUGHTER. (3Kings 3:1)
Solomon made affinity with Pharaoh--This was a royal title, equivalent to "sultan," and the personal name of this monarch is said to have been Vaphres. The formation, on equal terms, of this matrimonial alliance with the royal family of Egypt, shows the high consideration to which the Hebrew kingdom had now arisen. Rosellini has given, from the Egyptian monuments, what is supposed to be a portrait of this princess. She was received in the land of her adoption with great eclat; for the Song of Solomon and the forty-fifth Psalm are supposed to have been composed in honor of this occasion, although they may both have a higher typical reference to the introduction of the Gentiles into the church.
and brought her into the city of David--that is, Jerusalem. She was not admissible into the stronghold of Zion, the building where the ark was (Deut 23:7-8). She seems to have been lodged at first in his mother's apartments (Song 3:4; Song 8:2), as a suitable residence was not yet provided for her in the new palace (3Kings 7:8; 3Kings 9:24; 2Chron 8:11).
building . . . the wall of Jerusalem round about--Although David had begun (Ps 51:18), it was, according to JOSEPHUS, reserved for Solomon to extend and complete the fortifications of the city. It has been questioned whether this marriage was in conformity with the law (see Ex 34:16; Deut 7:3; Ezra 10:1-10; Neh 13:26). But it is nowhere censured in Scripture, as are the connections Solomon formed with other foreigners (3Kings 11:1-3); whence it may be inferred that he had stipulated for her abandonment of idolatry, and conforming to the Jewish religion (Ps 45:10-11).
3:13:1: Եւ ՚ի հաստատե՛լ թագաւորութեանն Սողոմոնի, խնամութի՛ւն արար Սողոմոն ընդ փարաւոնի արքային Եգիպտացւոց, եւ ա՛ռ զդուստր նորա՝ եւ ած ՚ի քաղաք Դաւթի, մինչեւ կատարեաց շինել զտուն իւր՝ եւ զտուն Տեառն, եւ զպարիսպն Երուսաղեմի շուրջանակի։
1 Երբ Սողոմոնի թագաւորութիւնն ամրապնդուեց, նախքան իր տան, Տիրոջ տան ու Երուսաղէմի շուրջանակի պարսպի շինարարութեան աւարտը նա խնամիութիւն հաստատեց Եգիպտոսի արքայ փարաւոնի հետ, կին առաւ նրա դստերն ու բերեց Դաւթի քաղաքը:
3 Սողոմոն Եգիպտոսի Փարաւոն թագաւորին հետ խնամութիւն ըրաւ ու Փարաւոնին աղջիկը առաւ ու զանիկա Դաւիթին քաղաքը բերաւ, մինչեւ որ իր տունը ու Տէրոջը տունը ու Երուսաղէմի շրջակայ պարիսպը շինեց լմնցուց։
Եւ [41]ի հաստատել թագաւորութեանն Սողոմոնի`` խնամութիւն արար Սողոմոն ընդ փարաւոնի արքային Եգիպտացւոց, եւ ա՛ռ զդուստր նորա եւ ած ի քաղաք Դաւթի, մինչեւ կատարեաց շինել զտուն իւր եւ զտուն Տեառն եւ զպարիսպն Երուսաղեմի շուրջանակի:

3:1: Եւ ՚ի հաստատե՛լ թագաւորութեանն Սողոմոնի, խնամութի՛ւն արար Սողոմոն ընդ փարաւոնի արքային Եգիպտացւոց, եւ ա՛ռ զդուստր նորա՝ եւ ած ՚ի քաղաք Դաւթի, մինչեւ կատարեաց շինել զտուն իւր՝ եւ զտուն Տեառն, եւ զպարիսպն Երուսաղեմի շուրջանակի։
1 Երբ Սողոմոնի թագաւորութիւնն ամրապնդուեց, նախքան իր տան, Տիրոջ տան ու Երուսաղէմի շուրջանակի պարսպի շինարարութեան աւարտը նա խնամիութիւն հաստատեց Եգիպտոսի արքայ փարաւոնի հետ, կին առաւ նրա դստերն ու բերեց Դաւթի քաղաքը:
3 Սողոմոն Եգիպտոսի Փարաւոն թագաւորին հետ խնամութիւն ըրաւ ու Փարաւոնին աղջիկը առաւ ու զանիկա Դաւիթին քաղաքը բերաւ, մինչեւ որ իր տունը ու Տէրոջը տունը ու Երուսաղէմի շրջակայ պարիսպը շինեց լմնցուց։
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3:13:1 [Когда утвердилось царство в руках Соломона,] Соломон породнился с фараоном, царем Египетским, и взял за себя дочь фараона и ввел ее в город Давидов, доколе не построил дома своего и дома Господня и стены вокруг Иерусалима.
3:2 πλὴν πλην besides; only ὁ ο the λαὸς λαος populace; population ἦσαν ειμι be θυμιῶντες θυμιαω burn incense ἐπὶ επι in; on τοῖς ο the ὑψηλοῖς υψηλος high; lofty ὅτι οτι since; that οὐκ ου not ᾠκοδομήθη οικοδομεω build οἶκος οικος home; household τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master ἕως εως till; until νῦν νυν now; present
3:1 וַ wa וְ and יִּתְחַתֵּ֣ן yyiṯḥattˈēn חתן be father-in-law שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon אֶת־ ʔeṯ- אֵת together with פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] בַּת־ baṯ- בַּת daughter פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יְבִיאֶ֨הָ֙ yᵊvîʔˈehā בוא come אֶל־ ʔel- אֶל to עִ֣יר ʕˈîr עִיר town דָּוִ֔ד dāwˈiḏ דָּוִד David עַ֣ד ʕˈaḏ עַד unto כַּלֹּתֹ֗ו kallōṯˈô כלה be complete לִ li לְ to בְנֹ֤ות vᵊnˈôṯ בנה build אֶת־ ʔeṯ- אֵת [object marker] בֵּיתֹו֙ bêṯˌô בַּיִת house וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֹומַ֥ת ḥômˌaṯ חֹומָה wall יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem סָבִֽיב׃ sāvˈîv סָבִיב surrounding
3:1. confirmatum est igitur regnum in manu Salomonis et adfinitate coniunctus est Pharaoni regi Aegypti accepit namque filiam eius et adduxit in civitatem David donec conpleret aedificans domum suam et domum Domini et murum Hierusalem per circuitumAnd the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he took his daughter, and brought her into the city of David: until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about.
1. And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.
3:1. And so the kingdom was confirmed in the hand of Solomon, and he was joined with Pharaoh, the king of Egypt, by affinity. For he took his daughter, and he led her into the city of David, until he completed building his own house, and the house of the Lord, and the wall of Jerusalem all around.
3:1. And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.
And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh' s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about:

3:1 [Когда утвердилось царство в руках Соломона,] Соломон породнился с фараоном, царем Египетским, и взял за себя дочь фараона и ввел ее в город Давидов, доколе не построил дома своего и дома Господня и стены вокруг Иерусалима.
3:2
πλὴν πλην besides; only
ο the
λαὸς λαος populace; population
ἦσαν ειμι be
θυμιῶντες θυμιαω burn incense
ἐπὶ επι in; on
τοῖς ο the
ὑψηλοῖς υψηλος high; lofty
ὅτι οτι since; that
οὐκ ου not
ᾠκοδομήθη οικοδομεω build
οἶκος οικος home; household
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
ἕως εως till; until
νῦν νυν now; present
3:1
וַ wa וְ and
יִּתְחַתֵּ֣ן yyiṯḥattˈēn חתן be father-in-law
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֶת־ ʔeṯ- אֵת together with
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בַּת־ baṯ- בַּת daughter
פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יְבִיאֶ֨הָ֙ yᵊvîʔˈehā בוא come
אֶל־ ʔel- אֶל to
עִ֣יר ʕˈîr עִיר town
דָּוִ֔ד dāwˈiḏ דָּוִד David
עַ֣ד ʕˈaḏ עַד unto
כַּלֹּתֹ֗ו kallōṯˈô כלה be complete
לִ li לְ to
בְנֹ֤ות vᵊnˈôṯ בנה build
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתֹו֙ bêṯˌô בַּיִת house
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֹומַ֥ת ḥômˌaṯ חֹומָה wall
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
3:1. confirmatum est igitur regnum in manu Salomonis et adfinitate coniunctus est Pharaoni regi Aegypti accepit namque filiam eius et adduxit in civitatem David donec conpleret aedificans domum suam et domum Domini et murum Hierusalem per circuitum
And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he took his daughter, and brought her into the city of David: until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about.
3:1. And so the kingdom was confirmed in the hand of Solomon, and he was joined with Pharaoh, the king of Egypt, by affinity. For he took his daughter, and he led her into the city of David, until he completed building his own house, and the house of the Lord, and the wall of Jerusalem all around.
3:1. And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon Marries Pharaoh's Daughter. B. C. 1014.

1 And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about. 2 Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days. 3 And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places. 4 And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.
We are here told concerning Solomon,
I. Something that was unquestionably good, for which he is to be praised and in which he is to be imitated. 1. He loved the Lord, v. 3. Particular notice was taken of God's love to him, 2 Sam. xii. 24. He had his name from it: Jedidiah--beloved of the Lord. And here we find he returned that love, as John, the beloved disciple, was most full of love. Solomon was a wise man, a rich man; yet the brightest encomium of him is that which is the character of all the saints, even the poorest, He loved the Lord, so the Chaldee; all that love God love his worship, love to hear from him and speak to him, and so to have communion with him. 2. He walked in the statutes of David his father, that is, in the statutes that David gave him, ch. ii. 2, 3; 1 Chron. xxviii. 9, 10 (his dying father's charge was sacred, and as a law to him), or in God's statutes, which David his father walked in before him; he kept close to God's ordinances, carefully observed them and diligently attended them. Those that trulylove God will make conscience of walking in his statutes. 3. He was very free and generous in what he did for the honour of God. When he offered sacrifice he offered like a king, in some proportion to his great wealth, a thousand burnt-offerings, v. 4. Where God sows plentifully he expects to reap accordingly; and those that truly love God and his worship will not grudge the expenses of their religion. We may be tempted to say, To what purpose is this waste? Might not these cattle have been given to the poor? But we must never think that wasted which is laid out in the service of God. It seems strange how so many beasts should be burnt upon one altar in one feast, though it continued seven days; but the fire on the altar is supposed to be more quick and devouring than common fire, for it represented that fierce and mighty wrath of God which fell upon the sacrifices, that the offerers might escape. Our God is a consuming fire. Bishop Patrick quotes it as a tradition of the Jews that the smoke of the sacrifices ascended directly in a straight pillar, and was not scattered, otherwise it would have choked those that attended, when so many sacrifices were offered as were here.
II. Here is something concerning which it may be doubted whether it was good or no. 1. His marrying Pharaoh's daughter, v. 1. We will suppose she was proselyted, otherwise the marriage would not have been lawful; yet, if so, surely it was not advisable. He that loved the Lord should, for his sake, have fixed his love upon one of the Lord's people. Unequal matches of the sons of God with the daughters of men have often been of pernicious consequence; yet some think that he did this with the advice of his friends, that she was a sincere convert (for the gods of the Egyptians are not reckoned among the strange gods which his strange wives drew him in to the worship of, ch. xi. 5, 6), and that the book of Canticles and the 45th Psalm were penned on this occasion, by which these nuptials were made typical of the mystical espousals of the church to Christ, especially the Gentile church. 2. His worshipping in the high places, and thereby tempting the people to do so too, v. 2, 3. Abraham built his altars on mountains (Gen. xii. 8; xxii. 2), and worshipped in a grove, Gen. xxi. 33. Thence the custom was derived, and was proper, till the divine law confined them to one place, Deut. xii. 5, 6. David kept to the ark, and did not care for the high places, but Solomon, though in other things he walked in the statutes of his father, in this came short of him. He showed thereby a great zeal for sacrificing, but to obey would have been better. This was an irregularity. Though there was as yet no house built, there was a tent pitched, to the name of the Lord, and the ark ought to have been the centre of their unity. It was so by divine institution; from it the high places separated; yet while they worshipped God only, and in other things according to the rule, he graciously overlooked their weakness, and accepted their services; and it is owned that Solomon loved the Lord, though he burnt incense in the high places, and let not men be more severe than God is.
Adam Clarke: Commentary on the Bible - 1831
3:1: Solomon made affinity with Pharaoh - This was no doubt a political measure in order to strengthen his kingdom, and on the same ground he continued his alliance with the king of Tyre; and these were among the most powerful of his neighbors. But should political considerations prevail over express laws of God? God had strictly forbidden his people to form alliances with heathenish women, lest they should lead their hearts away from him into idolatry. Let us hear the law: Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son; for they will turn away thy son from following me, etc. Exo 34:16; Deu 7:3, Deu 7:4. Now Solomon acted in direct opposition to these laws; and perhaps in this alliance were sown those seeds of apostacy from God and goodness in which he so long lived, and in which he so awfully died.
Those who are, at all hazards, his determinate apologists, assume,
1. That Pharaoh's daughter must have been a proselyte to the Jewish religion, else Solomon would not have married her.
2. That God was not displeased with this match.
3. That the book of Song of Solomon, which is supposed to have been his epithalamium, would not have found a place in the sacred canon had the spouse, whom it all along celebrates, been at that time an idolatress.
4. That it is certain we nowhere in Scripture find Solomon blamed for this match. See Dodd.
Now to all this I answer,
1. We have no evidence that the daughter of Pharaoh was a proselyte, no more than that her father was a true believer. It is no more likely that he sought a proselyte here than that he sought them among the Moabites, Hittites, etc., from whom he took many wives.
2. If God's law be positively against such matches, he could not possibly be pleased with this breach of it in Solomon; but his law is positively against them, therefore he was not pleased.
3. That the book of Song of Solomon being found in the sacred canon is, according to some critics, neither a proof that the marriage pleased God, nor that the book was written by Divine inspiration; much less that it celebrates the love between Christ and his Church, or is at all profitable for doctrine, for reproof, or for edification in righteousness.
4. That Solomon is most expressly reproved in Scripture for this very match, is to me very evident from the following passages: Did Not Solomon, king of Israel, Sin by these things? Yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless even him did outlandish women cause to sin; Neh 13:26. Now it is certain that Pharaoh's daughter was an outlandish woman; and although it be not expressly said that Pharaoh's daughter is here intended, yet there is all reasonable evidence that she is included; and, indeed, the words seem to intimate that she is especially referred to. In Kg1 3:3 it is said, Solomon Loved the Lord, walking in the statutes of David; and Nehemiah says, Did not Solomon, king of Israel, Sin By These Things, who Was Beloved of His God; referring, most probably, to this early part of Solomon's history. But supposing that this is not sufficient evidence that this match is spoken against in Scripture, let us turn to Kg1 11:1, Kg1 11:2, of this book, where the cause of Solomon's apostasy is assigned; and there we read, But King Solomon loved many Strange Women, Together with the Daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in unto them; neither shall they come in unto you; for surely they will turn away your heart after their gods: Solomon Clave unto These in Love. Here the marriage with Pharaoh's daughter is classed most positively with the most exceptionable of his matrimonial and concubinal alliances: as it no doubt had its predisposing share in an apostacy the most unprecedented and disgraceful.
Should I even be singular, I cannot help thinking that the reign of Solomon began rather inauspiciously: even a brother's blood must be shed to cause him to sit securely on his throne, and a most reprehensible alliance, the forerunner of many others of a similar nature, was formed for the same purpose. But we must ever be careful to distinguish between what God has commanded to be done, and what was done through the vile passions and foolish jealousies of men. Solomon had many advantages, and no man ever made a worse use of them.
3 Kings (1 Kings) 3:2
Albert Barnes: Notes on the Bible - 1834
3:1: What Pharaoh is meant is uncertain. It must have been a predecessor of Shishak (or Sheshonk), who invaded Judaea more than 40 years later Kg1 14:25; and probabilities are in favor, not of Psusennes II, the last king of Manetho's 21st dynasty, but of Psinaces, the predecessor of Psusennes. This, the Tanite dynasty, had become very weak, especially toward its close, from where we may conceive how gladly it would ally itself with the powerful house of David. The Jews were not forbidden to marry foreign wives, if they became proselytes. As Solomon is not blamed for this marriage either here or in 1 Kings 11, and as the idol temples which he allowed to be built Kg1 11:5-7 were in no case dedicated to Egyptian deities, it is to be presumed that his Egyptian wife adopted her husband's religion.
The city of David - The city, situated on the eastern hill, or true Zion, where the temple was afterward built, over against the city of the Jehusites (Kg1 9:24; compare Ch2 8:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: am 2990, bc 1014, An, Ex, Is, 477
affinity: Ch2 18:1; Ezr 9:14
and took: Kg1 7:8, Kg1 9:24, Kg1 11:1
the city: Sa2 5:7; Ch1 11:7
his own: Kg1 7:1-12
the house: 1Kings 6:1-38, Kg1 7:13-15; ch2 2:1-4:22; Ezr 5:11
the wall: Kg1 9:15-19
Carl Friedrich Keil and Franz Delitzsch

Solomon's marriage and the religious state of the kingdom. - 3Kings 3:1. When Solomon had well secured his possession of the throne (3Kings 2:46), he entered into alliance with Pharaoh, by taking his daughter as his wife. This Pharaoh of Egypt is supposed by Winer, Ewald, and others to have been Psusennes, the last king of the twenty-first (Tanitic) dynasty, who reigned thirty-five years; since the first king of the twenty-second (Bubastic) dynasty, Sesonchis or Sheshonk, was certainly the Shishak who conquered Jerusalem in the fifth year of Rehoboam's reign (3Kings 14:25-26). The alliance by marriage with the royal family of Egypt presupposes that Egypt was desirous of cultivating friendly relations with the kingdom of Israel, which had grown into a power to be dreaded; although, as we know nothing more of the history of Egypt at that time than the mere names of the kings (as given by Manetho), it is impossible to determine what may have been the more precise grounds which led the reigning king of Egypt to seek the friendship of Israel. There is, at any rate, greater probability in this supposition than in that of Thenius, who conjectures that Solomon contracted this marriage because he saw the necessity of entering into a closer relationship with this powerful neighbour, who had a perfectly free access to Palestine. The conclusion of this marriage took place in the first year of Solomon's reign, though probably not at the very beginning of the reign, but not till after his buildings had been begun, as we may infer from the expression לבנות כּלּתו עד (until he had made an end of building). Moreover, Solomon had already married Naamah the Ammonitess before ascending the throne, and had had a son by her (compare 3Kings 14:21 with 3Kings 11:42-43). - Marriage with an Egyptian princess was not a transgression of the law, as it was only marriages with Canaanitish women that were expressly prohibited (Ex 34:16; Deut 7:3), whereas it was allowable to marry even foreign women taken in war (Deut 21:10.). At the same time, it was only when the foreign wives renounced idolatry and confessed their faith in Jehovah, that such marriages were in accordance with the spirit of the law. And we may assume that this was the case even with Pharaoh's daughter; because Solomon adhered so faithfully to the Lord during the first years of his reign, that he would not have tolerated any idolatry in his neighbourhood, and we cannot find any trace of Egyptian idolatry in Israel in the time of Solomon, and, lastly, the daughter of Pharaoh is expressly distinguished in 3Kings 11:1 from the foreign wives who tempted Solomon to idolatry in his old age. The assertion of Seb. Schmidt and Thenius to the contrary rests upon a false interpretation of 3Kings 11:1. - "And he brought her into the city of David, till he had finished the building of his palace," etc. Into the city of David: i.e., not into the palace in which his father had dwelt, as Thenius arbitrarily interprets it in opposition to 2Chron 8:11, but into a house in the city of David or Jerusalem, from which he brought her up into the house appointed for her after the building of his own palace was finished (3Kings 9:24). The building of the house of Jehovah is mentioned as well, because the sacred tent for the ark of the covenant was set up in the palace of David until the temple was finished, and the temple was not consecrated till after the completion of the building of the palace (see at 3Kings 8:1). By the building of "the wall of Jerusalem" we are to understand a stronger fortification, and possibly also the extension of the city wall (see at 3Kings 11:27).
3Kings 3:2
"Only the people sacrificed upon high places, because there was not yet a house built for the name of Jehovah until those days." The limiting רק, only, by which this general account of the existing condition of the religious worship is appended to what precedes, may be accounted for from the antithesis to the strengthening of the kingdom by Solomon mentioned in 3Kings 2:46. The train of thought is the following: It is true that Solomon's authority was firmly established by the punishment of the rebels, so that he was able to ally himself by marriage with the king of Egypt; but just as he was obliged to bring his Egyptian wife into the city of David, because the building of his palace as not yet finished, so the people, and (according to 3Kings 2:3) even Solomon himself, were only able to sacrifice to the Lord at that time upon altars on the high places, because the temple was not yet built. The participle מזבּחים denotes the continuation of this religious condition (see Ewald, 168, c.). The בּמות, or high places,
(Note: The opinion of Bttcher and Thenius, that בּמה signifies a "sacred coppice," is only based upon untenable etymological combinations, and cannot be proved. And Ewald's view is equally unfounded, viz., that "high places were an old Canaanaean species of sanctuary, which at that time had become common in Israel also, and consisted of a tall stone of a conical shape, as the symbol of the Holy One, and of the real high place, viz., an altar, a sacred tree or grove, or even an image of the one God as well" (Gesch. iii. p. 390). For, on the one hand, it cannot be shown that the tall stone of a conical shape existed even in the case of the Canaanitish bamoth, and, on the other hand, it is impossible to adduce a shadow of a proof that the Israelitish bamoth, which were dedicated to Jehovah, were constructed precisely after the pattern of the Baal's-bamoth of the Canaanites.)
were places of sacrifice and prayer, which were built upon eminences of hills, because men thought they were nearer the Deity there, and which consisted in some cases probably of an altar only, though as a rule there was an altar with a sanctuary built by the side (בּמות בּית, 3Kings 13:32; 4Kings 17:29, 4Kings 17:32; 4Kings 23:19), so that בּמה frequently stands for בּמה בּית (e.g., 3Kings 11:7; 3Kings 14:23; 4Kings 21:3; 4Kings 23:8), and the בּמה is also distinguished from the מזבּח (4Kings 23:15; 2Chron 14:2). These high places were consecrated to the worship of Jehovah, and essentially different from the high places of the Canaanites which were consecrated to Baal. Nevertheless sacrificing upon these high places was opposed to the law, according to which the place which the Lord Himself had chosen for the revelation of His name was the only place where sacrifices were to be offered (Lev 17:3.); and therefore it is excused here on the ground that no house (temple) had yet been built to the name of the Lord.
3Kings 3:3
Even Solomon, although he loved the Lord, walking in the statutes of his father David, i.e., according to 3Kings 2:3, in the commandments of the Lord as they are written in the law of Moses, sacrificed and burnt incense upon high places. Before the building of the temple, more especially since the tabernacle had lost its significance as the central place of the gracious presence of God among His people, through the removal of the ark of the covenant, the worship of the high places was unavoidable; although even afterwards it still continued as a forbidden cultus, and could not be thoroughly exterminated even by the most righteous kings (3Kings 22:24; 4Kings 12:4; 4Kings 14:4; 4Kings 15:4, 4Kings 15:35).
John Gill
And Solomon made affinity with Pharaoh king of Egypt,.... Pharaoh was a common name of the kings of Egypt, of whom no mention is made in Scripture from the times of Moses until this time; which may seem strange, when it is considered that that kingdom was a potent one, and near the land of Canaan; but it was governed by a race of kings in this period of time, of whom, as Diodorus Siculus (i) says, there is nothing worthy of relation. The name of this Pharaoh, according to Eupolemus (k), an Heathen writer, was Vaphres; for he says, that David contracted a friendship with this king, and he relates some letters which passed between him and Solomon, concerning sending him workmen for the building of the temple, which are still preserved; but Calvisius (l) thinks it was Sesostris; what this affinity was is next observed:
and took Pharaoh's daughter: that is, married her; who, according to Ben Gersom, was proselyted first to the Jewish religion; which is very probable, or otherwise it can hardly be thought Solomon would marry her; and as the forty fifth psalm, Ps 45:1, and the book of Canticles, supposed to be written on that occasion, seem to confirm; to which may be added, that it does not appear she ever enticed or drew him into idolatry; for, of all the idols his wives drew him into the worship of, no mention is made of any Egyptian deities. The Jews say (m) Rome was built the same day Solomon married Pharaoh's daughter, but without foundation: this was not Solomon's first wife; he was married to Naamah the Ammonitess before he was king, for he had Rehoboam by her a year before that for Solomon reigned only forty years, and Rehoboam, who succeeded him, was forty one years of age when he began to reign, 3Kings 11:41;
and brought her into the city of David; the fort of Zion:
until he had made an end of building his own house: which was thirteen years in building, and now seems to have been begun, 3Kings 7:1;
and the house of the Lord; the temple, which according: to the Jewish chronology (n), was begun building before his marriage of Pharaoh's daughter, and was seven years in building; and therefore this marriage must be in the fourth year of his reign; for then he began to build the temple, 3Kings 6:37; and so it must be, since Shimei lived three years in Jerusalem before he was put to death, after which this marriage was, 3Kings 2:37;
and the wall of Jerusalem round about; all which he built by raising a levy on the people, 3Kings 9:15; and when these buildings were finished, he built a house for his wife, but in the mean while she dwelt in the city of David.
(i) Bibliothec. l. 1. p. 42. (k) Apud. Euseb. Praeparet. Evangel. l. 9. c. 30, 31, 32. (l) Chronolog. p. 191, 192. (m) T. Bab. Sabbat, fol. 56. 2. & Sanhedrin, fol. 21. 2. (n) Seder Olam Rabba, c. 15. p. 41.
3:23:2: Սակայն ժողովուրդն արկանէին խո՛ւնկս ՚ի վերայ բարձանց. զի ո՛չ շինեցաւ տուն անուան Տեառն մինչեւ ցաւուրսն ցայնոսիկ[3457]։ [3457] Ոմանք. Մինչեւ յաւուրսն յայնոսիկ։
2 Ժողովուրդը խունկ էր ծխում բարձունքների վրայ, քանզի մինչ այդ դեռ չէր շինուել Տիրոջ անուան տունը:
2 Սակայն ժողովուրդը բարձր տեղերու վրայ զոհ կը մատուցանէր, քանզի մինչեւ այն օրերը Տէրոջը անուանը տուն շինուած չէր։
Սակայն ժողովուրդն [42]արկանէին խունկս`` ի վերայ բարձանց, զի ոչ շինեցաւ տուն անուան Տեառն մինչեւ ցաւուրսն ցայնոսիկ:

3:2: Սակայն ժողովուրդն արկանէին խո՛ւնկս ՚ի վերայ բարձանց. զի ո՛չ շինեցաւ տուն անուան Տեառն մինչեւ ցաւուրսն ցայնոսիկ[3457]։
[3457] Ոմանք. Մինչեւ յաւուրսն յայնոսիկ։
2 Ժողովուրդը խունկ էր ծխում բարձունքների վրայ, քանզի մինչ այդ դեռ չէր շինուել Տիրոջ անուան տունը:
2 Սակայն ժողովուրդը բարձր տեղերու վրայ զոհ կը մատուցանէր, քանզի մինչեւ այն օրերը Տէրոջը անուանը տուն շինուած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 Народ еще приносил жертвы на высотах, ибо не был построен дом имени Господа до того времени.
3:3 καὶ και and; even ἠγάπησεν αγαπαω love Σαλωμων σαλωμων the κύριον κυριος lord; master πορεύεσθαι πορευομαι travel; go ἐν εν in τοῖς ο the προστάγμασιν προσταγμα Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him πλὴν πλην besides; only ἐν εν in τοῖς ο the ὑψηλοῖς υψηλος high; lofty ἔθυεν θυω immolate; sacrifice καὶ και and; even ἐθυμία θυμιαζω burn incense
3:2 רַ֣ק rˈaq רַק only הָ hā הַ the עָ֔ם ʕˈām עַם people מְזַבְּחִ֖ים mᵊzabbᵊḥˌîm זבח slaughter בַּ ba בְּ in † הַ the בָּמֹ֑ות bbāmˈôṯ בָּמָה high place כִּ֠י kˌî כִּי that לֹא־ lō- לֹא not נִבְנָ֥ה nivnˌā בנה build בַ֨יִת֙ vˈayiṯ בַּיִת house לְ lᵊ לְ to שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יָּמִ֥ים yyāmˌîm יֹום day הָ hā הַ the הֵֽם׃ פ hˈēm . f הֵם they
3:2. et tamen populus immolabat in excelsis non enim aedificatum erat templum nomini Domini usque in die illoBut yet the people sacrificed in the high places: for there was no temple built to the name of the Lord until that day.
2. Only the people sacrificed in the high places, because there was no house built for the name of the LORD until those days.
3:2. But still the people immolated in the high places. For no temple had been built to the name of the Lord, even to that day.
3:2. Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.
Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days:

3:2 Народ еще приносил жертвы на высотах, ибо не был построен дом имени Господа до того времени.
3:3
καὶ και and; even
ἠγάπησεν αγαπαω love
Σαλωμων σαλωμων the
κύριον κυριος lord; master
πορεύεσθαι πορευομαι travel; go
ἐν εν in
τοῖς ο the
προστάγμασιν προσταγμα Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
πλὴν πλην besides; only
ἐν εν in
τοῖς ο the
ὑψηλοῖς υψηλος high; lofty
ἔθυεν θυω immolate; sacrifice
καὶ και and; even
ἐθυμία θυμιαζω burn incense
3:2
רַ֣ק rˈaq רַק only
הָ הַ the
עָ֔ם ʕˈām עַם people
מְזַבְּחִ֖ים mᵊzabbᵊḥˌîm זבח slaughter
בַּ ba בְּ in
הַ the
בָּמֹ֑ות bbāmˈôṯ בָּמָה high place
כִּ֠י kˌî כִּי that
לֹא־ lō- לֹא not
נִבְנָ֥ה nivnˌā בנה build
בַ֨יִת֙ vˈayiṯ בַּיִת house
לְ lᵊ לְ to
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יָּמִ֥ים yyāmˌîm יֹום day
הָ הַ the
הֵֽם׃ פ hˈēm . f הֵם they
3:2. et tamen populus immolabat in excelsis non enim aedificatum erat templum nomini Domini usque in die illo
But yet the people sacrificed in the high places: for there was no temple built to the name of the Lord until that day.
3:2. But still the people immolated in the high places. For no temple had been built to the name of the Lord, even to that day.
3:2. Only the people sacrificed in high places, because there was no house built unto the name of the LORD, until those days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: The people sacrificed in high places - Could there be any sin in this, or was it unlawful till after the temple was built? for prophets, judges, the kings which preceded Solomon, and Solomon himself, sacrificed on high places, such as Gibeon, Gilgal, Shiloh, Hebron, Kirjath-jearim, etc. But after the temple was erected, it was sinful to offer sacrifices in any other place; yet here it is introduced as being morally wrong, and it is introduced, Kg1 3:3, as being an exceptionable trait in the character of Solomon. The explanation appears to be this: as the ark and tabernacle were still in being, it was not right to offer sacrifices but where they were; and wherever they were, whether on a high place or a plain, there sacrifices might be lawfully offered, previously to the building of the temple. And the tabernacle was now at Gibeon, Ch2 1:3. Possibly the high places may be like those among the Hindoos, large raised-up terraces, on which they place their gods when they bathe, anoint, and worship them. Juggernaut and Krishnu have large terraces or high places, on which they are annually exhibited. But there was no idol in the above case.
3 Kings (1 Kings) 3:5
Albert Barnes: Notes on the Bible - 1834
3:2: The word "only" introduces a contrast. The writer means to say that there was one exception to the flourishing condition of things which he has been describing, namely, that "the people sacrificed in high-places." (Compare the next verse.) The Law did not forbid "high-places" directly, but only by implication. It required the utter destruction of all the high-places which had been polluted by idolatrous rites Deu 12:2; and the injunction to offer sacrifices nowhere except at the door of the tabernacle Lev 17:3-5 was an indirect prohibition of them, or, at least, of the use which the Israelites made of them; but there was some real reason to question whether this was a command intended to come into force until the "place" was chosen "where the Lord would cause His name to dwell." (See Deu 12:11, Deu 12:14.) The result was that high-places were used for the worship of Yahweh, from the time of the Judges downward Jdg 6:25; Jdg 13:16; Sa1 7:10; Sa1 13:9; Sa1 14:35; Sa1 16:5; Ch1 21:26, with an entire unconsciousness of guilt on the part of those who used them. And God so far overlooked this ignorance that He accepted the worship thus offered Him, as appears from the vision vouchsafed to Solomon on this occasion. There were two reasons for the prohibition of high-places; first, the danger of the old idolatry creeping back if the old localities were retained for worship; and, secondly, the danger to the unity of the nation if there should be more than one legitimate religious center. The existence of the worship at high places did, in fact, facilitate the division of the kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: the people: It was not right to offer sacrifices in any place but where the tabernacle and ark were; and wheRev_er they were, whether on a high place or a plain, sacrifices might be lawfully offered, pRev_iously to building of the temple. The tabernacle was now at Gibeon (Ch2 1:3), which was therefore called the great high place; whither we find Solomon, without censure, repaired to sacrifice. Kg1 22:43; Lev 17:3-6, Lev 26:30; Deu 12:2-5; Ch2 33:17
was no: Kg1 5:3; Ch1 17:4-6, Ch1 28:3-6; Act 7:47-49
Geneva 1599
Only the people sacrificed in (b) high places, because there was no house built unto the name of the LORD, until those days.
(b) Where altars were appointed before the temple was built, to offer to the Lord.
John Gill
Only the people sacrificed in high places,.... On the tops of their houses, on hills and mountains, and particularly at the high place in Gibeon, where the tabernacle was:
because there was no house built unto the name of the Lord until those days; to which they were obliged to repair as afterwards, and there offer their sacrifices, as the Lord had commanded, Deut 12:5.
John Wesley
Only - This particle is used here, and 3Kings 3:3, as an exception to Solomon's integrity and as a blemish to his government, That he himself both permitted and practised this which was expressly forbidden, Lev 17:3-4; Deut 12:13-14. High places - Which were groves, or other convenient places upon hills, in which the patriarchs used to offer up their sacrifices to God; and from them this custom was derived both to the Gentiles and the Jews: and in them the Gentiles sacrificed to idols, the Hebrews to the true God. Because, &c. - Which reason was not sufficient, for there was a tabernacle, to which they were as much confined as to the temple, Ex 40:34-38, &c.
3:33:3: Եւ սիրեաց Սողոմոն զՏէր՝ գնա՛լ ըստ հրամանաց Դաւթի հօր իւրոյ, բայց ՚ի բարձունս եւ նա՛ զոհէր՝ եւ արկանէր խունկս։
3 Սողոմոնը, հնազանդուելով իր հայր Դաւթի յորդորներին, սիրեց Տիրոջը, բայց ինքն էլ էր բարձունքներում զոհեր մատուցում ու խունկ ծխում:
3 Սողոմոն Տէրը կը սիրէր ու իր հօրը Դաւիթին կանոններովը կը քալէր. միայն թէ բարձր տեղերու վրայ զոհ կը մատուցանէր ու խունկ կը ծխէր։
Եւ սիրեաց Սողոմոն զՏէր գնալ ըստ հրամանաց Դաւթի հօր իւրոյ, բայց ի բարձունս եւ նա զոհէր եւ արկանէր խունկս:

3:3: Եւ սիրեաց Սողոմոն զՏէր՝ գնա՛լ ըստ հրամանաց Դաւթի հօր իւրոյ, բայց ՚ի բարձունս եւ նա՛ զոհէր՝ եւ արկանէր խունկս։
3 Սողոմոնը, հնազանդուելով իր հայր Դաւթի յորդորներին, սիրեց Տիրոջը, բայց ինքն էլ էր բարձունքներում զոհեր մատուցում ու խունկ ծխում:
3 Սողոմոն Տէրը կը սիրէր ու իր հօրը Դաւիթին կանոններովը կը քալէր. միայն թէ բարձր տեղերու վրայ զոհ կը մատուցանէր ու խունկ կը ծխէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 И возлюбил Соломон Господа, ходя по уставу Давида, отца своего; но и он приносил жертвы и курения на высотах.
3:4 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for Γαβαων γαβαων immolate; sacrifice ἐκεῖ εκει there ὅτι οτι since; that αὐτὴ αυτος he; him ὑψηλοτάτη υψηλος high; lofty καὶ και and; even μεγάλη μεγας great; loud χιλίαν χιλιοι thousand ὁλοκαύτωσιν ολοκαυτωσις bring up; carry up Σαλωμων σαλωμων in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐν εν in Γαβαων γαβαων Gabaōn; Gavaon
3:3 וַ wa וְ and יֶּאֱהַ֤ב yyeʔᵉhˈav אהב love שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to לֶ֕כֶת lˈeḵeṯ הלך walk בְּ bᵊ בְּ in חֻקֹּ֖ות ḥuqqˌôṯ חֻקָּה regulation דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֑יו ʔāvˈiʸw אָב father רַ֚ק ˈraq רַק only בַּ ba בְּ in † הַ the בָּמֹ֔ות bbāmˈôṯ בָּמָה high place ה֥וּא hˌû הוּא he מְזַבֵּ֖חַ mᵊzabbˌēₐḥ זבח slaughter וּ û וְ and מַקְטִֽיר׃ maqṭˈîr קטר smoke
3:3. dilexit autem Salomon Dominum ambulans in praeceptis David patris sui excepto quod in excelsis immolabat et accendebat thymiamaAnd Solomon loved the Lord, walking in the precepts of David, his father; only he sacrificed in the high places, and burnt incense.
3. And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in the high places.
3:3. Now Solomon loved the Lord, walking in the precepts of David, his father, except that he immolated in the high places, and he burned incense.
3:3. And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.
And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places:

3:3 И возлюбил Соломон Господа, ходя по уставу Давида, отца своего; но и он приносил жертвы и курения на высотах.
3:4
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
Γαβαων γαβαων immolate; sacrifice
ἐκεῖ εκει there
ὅτι οτι since; that
αὐτὴ αυτος he; him
ὑψηλοτάτη υψηλος high; lofty
καὶ και and; even
μεγάλη μεγας great; loud
χιλίαν χιλιοι thousand
ὁλοκαύτωσιν ολοκαυτωσις bring up; carry up
Σαλωμων σαλωμων in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἐν εν in
Γαβαων γαβαων Gabaōn; Gavaon
3:3
וַ wa וְ and
יֶּאֱהַ֤ב yyeʔᵉhˈav אהב love
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לָ לְ to
לֶ֕כֶת lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
חֻקֹּ֖ות ḥuqqˌôṯ חֻקָּה regulation
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֑יו ʔāvˈiʸw אָב father
רַ֚ק ˈraq רַק only
בַּ ba בְּ in
הַ the
בָּמֹ֔ות bbāmˈôṯ בָּמָה high place
ה֥וּא hˌû הוּא he
מְזַבֵּ֖חַ mᵊzabbˌēₐḥ זבח slaughter
וּ û וְ and
מַקְטִֽיר׃ maqṭˈîr קטר smoke
3:3. dilexit autem Salomon Dominum ambulans in praeceptis David patris sui excepto quod in excelsis immolabat et accendebat thymiama
And Solomon loved the Lord, walking in the precepts of David, his father; only he sacrificed in the high places, and burnt incense.
3:3. Now Solomon loved the Lord, walking in the precepts of David, his father, except that he immolated in the high places, and he burned incense.
3:3. And Solomon loved the LORD, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.
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
3:3: loved: Deu 6:5, Deu 10:12, Deu 30:6, Deu 30:16, Deu 30:20; Sa2 12:24, Sa2 12:25; Psa 31:23; Mat 22:37; Mar 12:29, Mar 12:30; Rom 8:28; Co1 8:3; Jam 1:12, Jam 2:5; Jo1 4:19, Jo1 4:20, Jo1 5:2, Jo1 5:3
walking: Kg1 3:6, Kg1 3:14, Kg1 2:3, Kg1 2:4, Kg1 11:34, Kg1 15:3; Ch1 28:8, Ch1 28:9; Ch2 17:3-5; Joh 14:15, Joh 14:21
only he: Kg1 15:14, Kg1 22:43; Kg2 12:3, Kg2 14:4, Kg2 15:4, Kg2 15:35, Kg2 18:4, Kg2 18:22
Geneva 1599
And Solomon loved the LORD, walking in the statutes of David his (c) father: only he sacrificed and burnt incense in high places.
(c) For his father had commanded him to obey the Lord and walk in his ways, (3Kings 2:3).
John Gill
And Solomon loved the Lord,.... The worship of the Lord, as the Targum: and which he showed by
walking in the statutes of David his father; in which his father walked, which were the statutes of the Lord, or which he exhorted him to walk in, and were the same, 3Kings 2:3;
only he sacrificed and burnt incense in high places; besides that at Gibeon, which it seems David did not.
John Wesley
Yet - Although he miscarried in the matter of high places, yet in the general, his heart was right with God. Statutes - According to the statutes or commands of God, which are here called the statutes of David; not only because they were diligently practised by David, but also because the observation of them was so earnestly pressed upon Solomon, and fortified with David's authority and command.
Robert Jamieson, A. R. Fausset and David Brown
HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (3Kings 3:2-5)
And Solomon loved the Lord--This declaration, illustrated by what follows, affords undoubted evidence of the young king's piety; nor is the word "only," which prefaces the statement, to be understood as introducing a qualifying circumstance that reflected any degree of censure upon him. The intention of the sacred historian is to describe the generally prevailing mode of worship before the temple was built. The
high places were altars erected on natural or artificial eminences, probably from the idea that men were brought nearer to the Deity. They had been used by the patriarchs, and had become so universal among the heathen that they were almost identified with idolatry. They were prohibited in the law (Lev 17:3-4; Deut 12:13-14; Jer 7:31; Ezek 6:3-4; Hos 10:8). But, so long as the tabernacle was migratory and the means for the national worship were merely provisional, the worship on those high places was tolerated. Hence, as accounting for their continuance, it is expressly stated (3Kings 3:2) that God had not yet chosen a permanent and exclusive place for his worship.
3:43:4: Եւ յարեա՛ւ գնա՛ց արքայ ՚ի Գաբաւոն զոհե՛լ անդ, զի նա առաւել բարձրագոյն եւ մե՛ծ էր. հազա՛ր ողջակէզ եհան Սողոմոն ՚ի վերայ սեղանոյն այնորիկ ՚ի Գաբաւոն։
4 Արքան ելաւ գնաց Գաբաւոն՝ այնտեղ զոհ մատուցելու, քանզի այդտեղ աւելի բարձր էր ու մեծ: Սողոմոնը Գաբաւոնում գտնուող այդ զոհասեղանի վրայ հազար ողջակէզ մատուցեց:
4 Թագաւորը Գաբաւոն գնաց, որպէս զի հոն զոհ մատուցանէ, քանզի ամենէն բարձր տեղը անիկա էր։ Սողոմոն այն սեղանին վրայ հազար ողջակէզ զոհեց։
Եւ յարեաւ գնաց արքայ ի Գաբաւոն զոհել անդ, զի նա առաւել բարձրագոյն եւ մեծ էր. հազար ողջակէզ եհան Սողոմոն ի վերայ սեղանոյն այնորիկ:

3:4: Եւ յարեա՛ւ գնա՛ց արքայ ՚ի Գաբաւոն զոհե՛լ անդ, զի նա առաւել բարձրագոյն եւ մե՛ծ էր. հազա՛ր ողջակէզ եհան Սողոմոն ՚ի վերայ սեղանոյն այնորիկ ՚ի Գաբաւոն։
4 Արքան ելաւ գնաց Գաբաւոն՝ այնտեղ զոհ մատուցելու, քանզի այդտեղ աւելի բարձր էր ու մեծ: Սողոմոնը Գաբաւոնում գտնուող այդ զոհասեղանի վրայ հազար ողջակէզ մատուցեց:
4 Թագաւորը Գաբաւոն գնաց, որպէս զի հոն զոհ մատուցանէ, քանզի ամենէն բարձր տեղը անիկա էր։ Սողոմոն այն սեղանին վրայ հազար ողջակէզ զոհեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 И пошел царь в Гаваон, чтобы принести там жертву, ибо там был главный жертвенник. Тысячу всесожжений вознес Соломон на том жертвеннике.
3:5 καὶ και and; even ὤφθη οραω view; see κύριος κυριος lord; master τῷ ο the Σαλωμων σαλωμων in ὕπνῳ υπνος slumber; sleep τὴν ο the νύκτα νυξ night καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Σαλωμων σαλωμων ask τι τις anyone; someone αἴτημα αιτημα item; request σαυτῷ σεαυτου of yourself
3:4 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king גִּבְעֹ֨נָה֙ givʕˈōnā גִּבְעֹון Gibeon לִ li לְ to זְבֹּ֣חַ zᵊbbˈōₐḥ זבח slaughter שָׁ֔ם šˈām שָׁם there כִּ֥י kˌî כִּי that הִ֖יא hˌî הִיא she הַ ha הַ the בָּמָ֣ה bbāmˈoh בָּמָה high place הַ ha הַ the גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great אֶ֤לֶף ʔˈelef אֶלֶף thousand עֹלֹות֙ ʕōlôṯ עֹלָה burnt-offering יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon עַ֖ל ʕˌal עַל upon הַ ha הַ the מִּזְבֵּ֥חַ mmizbˌēₐḥ מִזְבֵּחַ altar הַ ha הַ the הֽוּא׃ hˈû הוּא he
3:4. abiit itaque in Gabaon ut immolaret ibi illud quippe erat excelsum maximum mille hostias in holocaustum obtulit Salomon super altare illud in GabaonHe went therefore to Gabaon, to sacrifice there: for that was the great high place: a thousand victims for holocausts, did Solomon offer upon that altar, in Gabaon.
4. And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.
3:4. And so, he went away to Gibeon, so that he might immolate there; for that was the greatest high place. Solomon offered upon that altar, at Gibeon, one thousand victims as holocausts.
3:4. And the king went to Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar.
And the king went to Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar:

3:4 И пошел царь в Гаваон, чтобы принести там жертву, ибо там был главный жертвенник. Тысячу всесожжений вознес Соломон на том жертвеннике.
3:5
καὶ και and; even
ὤφθη οραω view; see
κύριος κυριος lord; master
τῷ ο the
Σαλωμων σαλωμων in
ὕπνῳ υπνος slumber; sleep
τὴν ο the
νύκτα νυξ night
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Σαλωμων σαλωμων ask
τι τις anyone; someone
αἴτημα αιτημα item; request
σαυτῷ σεαυτου of yourself
3:4
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
גִּבְעֹ֨נָה֙ givʕˈōnā גִּבְעֹון Gibeon
לִ li לְ to
זְבֹּ֣חַ zᵊbbˈōₐḥ זבח slaughter
שָׁ֔ם šˈām שָׁם there
כִּ֥י kˌî כִּי that
הִ֖יא hˌî הִיא she
הַ ha הַ the
בָּמָ֣ה bbāmˈoh בָּמָה high place
הַ ha הַ the
גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great
אֶ֤לֶף ʔˈelef אֶלֶף thousand
עֹלֹות֙ ʕōlôṯ עֹלָה burnt-offering
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
עַ֖ל ʕˌal עַל upon
הַ ha הַ the
מִּזְבֵּ֥חַ mmizbˌēₐḥ מִזְבֵּחַ altar
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
3:4. abiit itaque in Gabaon ut immolaret ibi illud quippe erat excelsum maximum mille hostias in holocaustum obtulit Salomon super altare illud in Gabaon
He went therefore to Gabaon, to sacrifice there: for that was the great high place: a thousand victims for holocausts, did Solomon offer upon that altar, in Gabaon.
3:4. And so, he went away to Gibeon, so that he might immolate there; for that was the greatest high place. Solomon offered upon that altar, at Gibeon, one thousand victims as holocausts.
3:4. And the king went to Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar.
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Albert Barnes: Notes on the Bible - 1834
3:4: Gibeon - The transfer to Gibeon of the "tabernacle of the congregation," and the brass "altar of burnt offerings" made by Moses, which were removed there from Nob (compare Sa1 21:6, with marginal references "i," "k"), had made it "the great high-place," more sacred, i. e., than any other in the holy land, unless it were Mount Zion where the ark had been conveyed by David. For the position of Gibeon, see Jos 9:3 note.
A thousand burnt offerings did Solomon offer - Solomon presented the victims. The priests were the actual sacrificers Kg1 8:5. A sacrifice of a thousand victims was an act of royal magnificence suited to the greatness of Solomon. So Xerxes offered 1, 000 oxen at Troy. If the offerings in this case were "whole burnt offerings," and were all offered upon the altar of Moses, the sacrifice must have lasted several days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: Gibeon: Kg1 9:2; Jos 9:3, Jos 10:2; Ch1 16:39, Ch1 21:29; Ch2 1:3, Ch2 1:7-12
a thousand: Kg1 8:63; Ch2 1:6, Ch2 7:5, Ch2 29:32-35, Ch2 30:24; Isa 40:16; Mic 6:6, Mic 6:7
Carl Friedrich Keil and Franz Delitzsch

Solomon's Sacrifice and Dream at Gibeon (cf. 2Chron 1:1-13). - To implore the divine blessing upon his reign, Solomon offered to the Lord at Gibeon a great sacrifice - a thousand burnt-offerings; and, according to 2Chron 1:2, the representatives of the whole nation took part in this sacrificial festival. At that time the great or principal bamah was at Gibeon (the present el Jib; see at Josh 9:3), namely, the Mosaic tabernacle (2Chron 1:3), which is called הבּמה, because the ark of the covenant, with which Jehovah had bound up His gracious presence, was not there now. "Upon that altar," i.e., upon the altar of the great bamah at Gibeon, the brazen altar of burnt-offering in the tabernacle (2Chron 1:6).
3Kings 3:5-8
The one thing wanting in the place of sacrifice at Gibeon, viz., the ark of the covenant with the gracious presence of Jehovah, was supplied by the Lord in the case of this sacrifice by a direct revelation in a dream, which Solomon received in the night following the sacrifice. There is a connection between the question which God addressed to Solomon in the dream, "What shall I give thee?" and the object of the sacrifice, viz., to seek the help of God for his reign. Solomon commences his prayer in 3Kings 3:6 with an acknowledgment of the great favour which the Lord had shown to his father David, and had continued till now by raising his son to his throne (הזּה כּיּום, as it is this day: cf. 1Kings 22:8; Deut 8:18, etc.); and then, in 3Kings 3:7-9, in the consciousness of his incapacity for the right administration of government over so numerous a people, he asks the Lord for an obedient heart and for wisdom to rule His people. ועתּה introduces the petition, the reasons assigned for which are, (1) his youth and inexperience, and (2) the greatness or multitude of the nation to be governed. I am, says he, קטן נער, i.e., an inexperienced youth (Solomon was only about twenty years old): "I know not to go out and in," i.e., how to behave myself as king, or govern the people (for ובא צאת compare the note on Num 27:17). At 3Kings 3:8 he describes the magnitude of the nation in words which recall to mind the divine promises in Gen 13:16 and Gen 32:13, to indicate how gloriously the Lord has fulfilled the promises which He made to the patriarchs.
3Kings 3:9
ונתתּ, therefore give. The prayer (commencing with ועתּה in 3Kings 3:7) is appended in the form of an apodosis to the circumstantial clauses וגו ואנכי and וגו ועבדּך, which contain the grounds of the petition. שׁמע לב, a hearing heart, i.e., a heart giving heed to the law and right of God, "to judge Thy people, (namely) to distinguish between good and evil (i.e., right and wrong)." "For who could judge this Thy numerous people," sc. unless Thou gavest him intelligence? כּבד, heavy in multitude: in the Chronicles this is explained by גּדול.
3Kings 3:10-12
This prayer pleased God well. "Because thou hast asked this, and hast not asked for thyself long life, nor riches, nor the life (i.e., the destruction) of thy foes," all of them good things, which the world seeks to obtain as the greatest prize, "but intelligence to hear judgment (i.e., to foster it, inasmuch as the administration of justice rests upon a conscientious hearing of the parties), behold I have done according to thy word" (i.e., fulfilled thy request: the perfect is used, inasmuch as the hearkening has already begun; for הנּה in this connection compare Ewald, 307, e.), "and given thee a wise and understanding heart." The words which follow, "so that there has been none like thee before thee," etc., are not to be restricted to the kings of Israel, as Clericus supposes, but are to be understood quite universally as applying to all mankind (cf. 3Kings 5:9-11).
3Kings 3:13-14
In addition to this, according to the promise that to him who seeks first the kingdom of God and His righteousness all other things shall be added (Mt 6:33), God will also give him the earthly blessings, for which he has not asked, and that in great abundance, viz., riches and honour such as no king of the earth has had before him; and if he adhere faithfully to God's commandments, long life also (והארכתּי, in this case I have lengthened). This last promise was not fulfilled, because Solomon did not observe the condition (cf. 3Kings 11:42).
3Kings 3:15
Then Solomon awoke, and behold it was a dream; i.e., a dream produced by God, a revelation by dream, or a divine appearance in a dream. חלום as in Num 12:6. - Solomon thanked the Lord again for this promise after his return to Jerusalem, by offering burnt-offerings and thank-offerings before the ark of the covenant, i.e., upon the altar at the tent erected for the ark upon Zion, and prepared a meal for all his servants (viz., his court-servants), i.e., a sacrificial meal of the שׁלמים. - This sacrificial festival upon Zion is omitted in the Chronicles, as well as the following account in Num 12:16 -28; not, however, because in the chronicler's opinion no sacrifices had any legal validity but such as were offered upon the altar of the Mosaic tabernacle, as Thenius fancies, though without observing the account in 1Chron 21:26., which overthrows this assertion, but because this sacrificial festival had no essential significance in relation to Solomon's reign.
Geneva 1599
And the king went to (d) Gibeon to sacrifice there; for that [was] the great high place: a thousand burnt offerings did Solomon offer upon that altar.
(d) For there the tabernacle was (2Chron 1:3).
John Gill
And the king went to Gibeon to sacrifice there,.... About four or five miles from Jerusalem; See Gill on 3Kings 2:28;
for that was the great high place; not that the place itself might be higher than others that were used; but here were the tabernacle of Moses, and the altar; so that it was a more dignified place, and more sacred because of them:
a thousand burnt offerings did Solomon offer upon that altar; the brazen altar of burnt offerings there; not at one time, but on several days successively; though Jarchi says on one day; and which was a prodigious number, never was known the like, unless at the dedication of the temple, 3Kings 8:63.
Robert Jamieson, A. R. Fausset and David Brown
the king went to Gibeon to sacrifice there--The old tabernacle and the brazen altar which Moses had made in the wilderness were there (1Chron 16:39; 1Chron 21:29; 2Chron 1:3-6). The royal progress was of public importance. It was a season of national devotion. The king was accompanied by his principal nobility (2Chron 1:2); and, as the occasion was most probably one of the great annual festivals which lasted seven days, the rank of the offerer and the succession of daily oblations may help in part to account for the immense magnitude of the sacrifices.
3:53:5: Եւ երեւեցա՛ւ Տէր Սողոմոնի ՚ի քուն գիշերոյ. եւ ասէ Տէր ցՍողոմոն. Խնդրեա՛ դու քեզ խնդիր ինչ։
5 Տէրը Սողոմոնին երեւաց գիշերուայ քնի մէջ: Տէրն ասաց Սողոմոնին. «Որեւէ բան խնդրի՛ր քեզ համար»:
5 Գաբաւոնի մէջ Տէրը Սողոմոնին երեւցաւ գիշերուան երազով եւ ըսաւ. «Բան մը խնդրէ որ քեզի տամ»։
Ի Գաբաւոն երեւեցաւ Տէր Սողոմոնի ի քուն գիշերոյ, եւ ասէ Տէր ցՍողոմոն. [43]Խնդրեա դու քեզ խնդիր ինչ:

3:5: Եւ երեւեցա՛ւ Տէր Սողոմոնի ՚ի քուն գիշերոյ. եւ ասէ Տէր ցՍողոմոն. Խնդրեա՛ դու քեզ խնդիր ինչ։
5 Տէրը Սողոմոնին երեւաց գիշերուայ քնի մէջ: Տէրն ասաց Սողոմոնին. «Որեւէ բան խնդրի՛ր քեզ համար»:
5 Գաբաւոնի մէջ Տէրը Սողոմոնին երեւցաւ գիշերուան երազով եւ ըսաւ. «Բան մը խնդրէ որ քեզի տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 В Гаваоне явился Господь Соломону во сне ночью, и сказал Бог: проси, что дать тебе.
3:6 καὶ και and; even εἶπεν επω say; speak Σαλωμων σαλωμων you ἐποίησας ποιεω do; make μετὰ μετα with; amid τοῦ ο the δούλου δουλος subject σου σου of you; your Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father μου μου of me; mine ἔλεος ελεος mercy μέγα μεγας great; loud καθὼς καθως just as / like διῆλθεν διερχομαι pass through; spread ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even ἐν εν in εὐθύτητι ευθυτης straightness; direction καρδίας καρδια heart μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἐφύλαξας φυλασσω guard; keep αὐτῷ αυτος he; him τὸ ο the ἔλεος ελεος mercy τὸ ο the μέγα μεγας great; loud τοῦτο ουτος this; he δοῦναι διδωμι give; deposit τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne αὐτοῦ αυτος he; him ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he
3:5 בְּ bᵊ בְּ in גִבְעֹ֗ון ḡivʕˈôn גִּבְעֹון Gibeon נִרְאָ֧ה nirʔˈā ראה see יְהֹוָ֛ה [yᵊhôˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon בַּ ba בְּ in חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) שְׁאַ֖ל šᵊʔˌal שׁאל ask מָ֥ה mˌā מָה what אֶתֶּן־ ʔetten- נתן give לָֽךְ׃ lˈāḵ לְ to
3:5. apparuit Dominus Salomoni per somnium nocte dicens postula quod vis ut dem tibiAnd the Lord appeared to Solomon in a dream by night, saying: Ask what thou wilt that I should give thee.
5. In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.
3:5. Then the Lord appeared to Solomon, through a dream in the night, saying, “Request whatever you wish, so that I may give it to you.”
3:5. In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.
In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee:

3:5 В Гаваоне явился Господь Соломону во сне ночью, и сказал Бог: проси, что дать тебе.
3:6
καὶ και and; even
εἶπεν επω say; speak
Σαλωμων σαλωμων you
ἐποίησας ποιεω do; make
μετὰ μετα with; amid
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
ἔλεος ελεος mercy
μέγα μεγας great; loud
καθὼς καθως just as / like
διῆλθεν διερχομαι pass through; spread
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
καὶ και and; even
ἐν εν in
εὐθύτητι ευθυτης straightness; direction
καρδίας καρδια heart
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
ἐφύλαξας φυλασσω guard; keep
αὐτῷ αυτος he; him
τὸ ο the
ἔλεος ελεος mercy
τὸ ο the
μέγα μεγας great; loud
τοῦτο ουτος this; he
δοῦναι διδωμι give; deposit
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ο the
ἡμέρα ημερα day
αὕτη ουτος this; he
3:5
בְּ bᵊ בְּ in
גִבְעֹ֗ון ḡivʕˈôn גִּבְעֹון Gibeon
נִרְאָ֧ה nirʔˈā ראה see
יְהֹוָ֛ה [yᵊhôˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
בַּ ba בְּ in
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
שְׁאַ֖ל šᵊʔˌal שׁאל ask
מָ֥ה mˌā מָה what
אֶתֶּן־ ʔetten- נתן give
לָֽךְ׃ lˈāḵ לְ to
3:5. apparuit Dominus Salomoni per somnium nocte dicens postula quod vis ut dem tibi
And the Lord appeared to Solomon in a dream by night, saying: Ask what thou wilt that I should give thee.
3:5. Then the Lord appeared to Solomon, through a dream in the night, saying, “Request whatever you wish, so that I may give it to you.”
3:5. In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Appearance to Solomon. B. C. 1014.

5 In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. 6 And Solomon said, Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. 7 And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. 8 And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. 9 Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? 10 And the speech pleased the Lord, that Solomon had asked this thing. 11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; 12 Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. 13 And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days. 14 And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days. 15 And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.
We have here an account of a gracious visit which God paid to Solomon, and the communion he had with God in it, which put a greater honour upon Solomon than all the wealth and power of his kingdom did.
I. The circumstances of this visit, v. 5. 1. The place. It was in Gibeon; that was the great high place, and should have been the only one, because there the tabernacle and the brazen altar were, 2 Chron. i. 3. There Solomon offered his great sacrifices, and there God owned him more than in any other of the high places. The nearer we come to the rule in our worship the more reason we have to expect the tokens of God's presence. Where God records his name, there he will meet us and bless us. 2. The time. It was by night, the night after he had offered that generous sacrifice, v. 4. The more we abound in God's work the more comfort we may expect in him; if the day has been busy for him, the night will be easy in him. Silence and retirement befriend our communion with God. His kindest visits are often in the night, Ps. xvii. 3. 3. The manner. It was in a dream, when he was asleep, his senses locked up, that God's access to his mind might be the more free and immediate. In this way God used to speak to the prophets (Num. xii. 6) and to private persons, for their own benefit, Job xxxiii. 15, 16. These divine dreams, no doubt, were plainly distinguishable from those in which there are divers vanities, Eccl. v. 7.
II. The gracious offer God made him of the favour he should choose, whatever it might be, v. 5. He saw the glory of God shine about him, and heard a voice saying, Ask what I shall give thee. Not that God was indebted to him for his sacrifices, but thus he would testify his acceptance of them, and signify to him what great mercy he had in store for him, if he were not wanting to himself. Thus he would try his inclinations and put an honour upon the prayer of faith. God, in like manner, condescends to us, and puts us in the ready way to be happy by assuring us that we shall have what we will for the asking, John xvi. 23; 1 John v. 14. What would we more? Ask, and it shall be given you.
III. The pious request Solomon hereupon made to God. He readily laid hold of this offer. Why do we neglect the like offer made to us, like Ahaz, who said, I will not ask? Isa. vii. 12. Solomon prayed in his sleep, God's grace assisting him; yet it was a lively prayer. What we are most in care about, and which makes the greatest impression upon us when we are awake, commonly affects us when we are asleep; and by our dreams, sometimes, we may know what our hearts are upon and how our pulse beats. Plutarch makes virtuous dreams one evidence of increase in virtue. Yet this must be attributed to a higher source. Solomon's making such an intelligent choice as this when he was asleep, and the powers of reason were least active, showed that it came purely from the grace of God, which wrought in him these gracious desires. If his reins thus instruct him in the night season, he must bless the Lord who gave him counsel, Ps. xvi. 7. Now, in this prayer,
1. He acknowledges God's great goodness to his father David, v. 6. He speaks honourably of his father's piety, that he had walked before God in uprightness of heart, drawing a veil over his faults. It is to be hoped that those who praise their godly parents will imitate them. But he speaks more honourably of God's goodness to his father, the mercy he had shown to him while he lived, in giving him to be sincerely religious and then recompensing his sincerity and the great kindness he had kept for him, to be bestowed on the family when he was gone, in giving him a son to sit on his throne. Children should give God thanks for his mercies to their parents, for the sure mercies of David. God's favours are doubly sweet when we observe them transmitted to us through the hands of those that have gone before us. The way to get the entail perpetuated is to bless God that it has hitherto been preserved.
2. He owns his own insufficiency for the discharge of that great trust to which he is called, v. 7, 8. And here is a double plea to enforce his petition for wisdom:-- (1.) That his place required it, as he was successor to David ("Thou hast made me king instead of David, who was a very wise and good man: Lord, give me wisdom, that I may keep up what he wrought, and carry on what he began") and as he was ruler over Israel: "Lord, give me wisdom to rule well; for they are a numerous people, that will not be managed without much care, and they are thy people, whom thou hast chosen, and therefore to be ruled for thee, and the more wisely they are ruled the more glory thou wilt have from them." (2.) That he wanted it. As one that had a humble sense of his own deficiency, he pleads, "Lord, I am but a little child (so he calls himself, a child in understanding, though his father called him a wise man, ch. ii. 9); I know not how to go out or come in as I should, nor to do so much as the common daily business of the government, much less what to do in a critical juncture." Note, Those who are employed in public stations ought to be very sensible of the weight and importance of their work and their own insufficiency for it, and then they are qualified for receiving divine instruction. Paul's question (Who is sufficient for these things?) is much like Solomon's here, Who is able to judge this thy so great a people? v. 9. Absalom, who was a wise man, trembles at the undertaking and suspects his own fitness for it. The more knowing and considerate men are the better acquainted they are with their own weakness and the more jealous of themselves.
3. He begs of God to give him wisdom (v. 9); Give therefore thy servant an understanding heart. He calls himself God's servant, pleased with that relation to God (Ps. cxvi. 16) and pleading it with him: "I am devoted to thee, and employed for thee; give me that which is requisite to the services in which I am employed." Thus his good father prayed, and thus he pleaded. Ps. cxix. 125, I am thy servant, give me understanding. An understanding heart is God's gift, Prov. ii. 6. We must pray for it (James i. 5), and pray for it with application to our particular calling and the various occasions we have for it; as Solomon, Give me an understanding, not to please my own curiosity with, or puzzle my neighbours, but to judge thy people. That is the best knowledge which will be serviceable to us in doing our duty; and such that knowledge is which enables us to discern between good and bad, right and wrong, sin and duty, truth and falsehood, so as not to be imposed upon by false colours in judging either of others' actions or of our own.
4. The favourable answer God gave to his request. It was a pleasing prayer (v. 10): The speech pleased the Lord. God is well pleased with his own work in his people, the desires of his own kindling, the prayers of his Spirit's inditing. By this choice Solomon made it appear that he desired to be good more than great, and to serve God's honour more than to advance his own. Those are accepted of God who prefer spiritual blessings to temporal, and are more solicitous to be found in the way of their duty than in the way to preferment. But that was not all; it was a prevailing prayer, and prevailed for more than he asked. (1.) God gave him wisdom, v. 12. He fitted him for all that great work to which he had called him, gave him such a right understanding of the law which he was to judge by, and the cases he was to judge of, that he was unequalled for a clear head, a solid judgment, and a piercing eye. Such an insight, and such a foresight, never was prince so blessed with. (2.) He gave him riches and honour over and above into the bargain (v. 13), and it was promised that in these he should as much exceed his predecessors, his successors, and all his neighbours, as in wisdom. These also are God's gift, and, as far as is good for them, are promised to all that seek first the kingdom of God and the righteousness thereof, Matt. vi. 33. Let young people learn to prefer grace to gold in all that they choose, because godliness has the promise of the life that now is, but the life that now is has not the promise of godliness. How completely blessed was Solomon, that had both wisdom and wealth! He that has wealth and power without wisdom and grace is in danger of doing hurt with them; he that has wisdom and grace without wealth and power is not capable of doing so much good with them as he that has both. Wisdom is good, is so much the better, with an inheritance, Eccles. vii. 11. But, if we make sure of wisdom and grace, these will either bring outward prosperity with them or sweeten the want of it. God promised Solomon riches and honour absolutely, but long life upon condition (v. 14). If thou wilt walk in my ways, as David did, then I will lengthen thy days. He failed in the condition; and therefore, though he had riches and honour, he did not live so long to enjoy them as in the course of nature he might have done. Length of days is wisdom's right-hand blessing, typical of eternal life; but it is in her left hand that riches and honour are, Prov. iii. 16. Let us see here, [1.] That the way to obtain spiritual blessings is to be importunate for them, to wrestle with God in prayer for them, as Solomon did for wisdom, asking that only, as the one thing needful. [2.] That the way to obtain temporal blessings is to be indifferent to them and to refer ourselves to God concerning them. Solomon had wisdom given him because he did ask it and wealth because he did not ask it.
5. The grateful return Solomon made for the visit God was pleased to pay him, v. 15. He awoke, we may suppose in a transport of joy, awoke, and his sleep was sweet to him, as the prophet speaks (Jer. xxxi. 26); being satisfied of God's favour, he was satisfied with it, and he began to think what he should render to the Lord. He had made his prayer at the high place at Gibeon, and there God had graciously met him; but he comes to Jerusalem to give thanks before the ark of the covenant, blaming himself, as it were, that he had not prayed there, the ark being the token of God's presence, and wondering that God had met him any where else. God's passing by our mistakes should persuade us to amend them. There he, (1.) Offered a great sacrifice to God. We must give God praise for his gifts in the promise, though not yet fully performed. David used to praise God's word, as well as his works (Ps. lvi. 10, and particularly, 2 Sam. vii. 18), and Solomon trod in his steps. (2.) He made a great feast upon the sacrifice, that those about him might rejoice with him in the grace of God.
Adam Clarke: Commentary on the Bible - 1831
3:5: The Lord appeared to Solomon in a dream - This was the night after he had offered the sacrifices, (see Ch2 1:7), and probably after he had earnestly prayed for wisdom; see Wis. 7:7: Wherefore I prayed, and understanding was given me: I called upon God, and the spirit of wisdom came to me. If this were the case, the dream might have been the consequence of his earnest prayer for wisdom: the images of those things which occupy the mind during the day are most likely to recur during the night; and this, indeed, is the origin of the greater part of our dreams. But this appears to have been supernatural.
Gregory Nyssen, speaking of different kinds of dreams, observes that our organs and brain are not unlike a musical instrument; while the strings of such instruments have their proper degree of tension, they give, when touched, a harmonious sound, but as soon as they are relaxed or screwed down, they give no sound at all. During our waking hours, our senses, touched by our reason, produce the most harmonious concert; but as soon as we are asleep, the instrument is no longer capable of emitting any sound, unless it happen that the remembrance of what passed during the day returns and presents itself to the mind while we are asleep, and so forms a dream; just as the strings of an instrument continue to emit feeble sounds for some time after the musician has ceased to strike them. - See Greg. Nyss. De opificio hominis, cap. xii., p. 77. Oper. vol. i., edit. Morell., Par. 1638.
This may account, in some measure, for common dreams: but even suppose we should not allow that Solomon had been the day before earnestly requesting the gift of wisdom from God, yet we might grant that such a dream as this might be produced by the immediate influence of God upon the soul. And if Solomon received his wisdom by immediate inspiration from heaven, this was the kind of dream that he had; a dream by which that wisdom was actually communicated. But probably we need not carry this matter so much into miracle: God might be the author of his extraordinary wisdom, as he was the author of his extraordinary riches. Some say, "He lay down as ignorant as other men, and yet arose in the morning wiser than all the children of men." I think this is as credible as that he lay down with a scanty revenue, and in the morning, when he arose, found his treasury full. In short, God's especial blessing brought him riches through the medium of his own care and industry; as the inspiration of the Almighty gave him understanding, while he gave his heart to seek and search out by his wisdom, concerning all things under the sun, Ecc 1:13. God gave him the seeds of an extraordinary understanding, and, by much study and research, they grew up under the Divine blessing, and produced a plentiful harvest; but, alas! they did not continue to grow.
3 Kings (1 Kings) 3:7
Albert Barnes: Notes on the Bible - 1834
3:5: The Lord appeared unto Solomon in a dream - Compare the marginal references and Gen 15:1; Gen 28:12; Gen 37:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: the Lord: Kg1 9:2
in a dream: Gen 28:12, Gen 28:13; Num 12:6; Job 33:14, Job 33:15; Mat 1:20, Mat 2:13, Mat 2:19
Ask what: Ch2 1:7-12; Mat 7:7, Mat 7:8; Mar 10:36, Mar 10:38-51, Mar 11:24; Joh 14:13, Joh 14:14, Joh 15:16; Jam 1:5, Jam 1:6; Jo1 5:14, Jo1 5:15
John Gill
In Gibeon the Lord appeared to Solomon in a dream by night,.... This was not a common natural dream, but an extraordinary, divine, and supernatural one, a prophetic dream, a night vision, such as God used to speak in to his prophets; in which he had the full use of his reasoning powers, was under divine impressions, and in a spiritual frame of mind, and in the exercise of grace; it was not a mere dream that the Lord did appear to him, but he really did appear to him while sleeping and dreaming, by some display of his glory in some way or another:
and God said, ask what I shall give thee; he did not hereby dream that God said to him, but he really did say this; bid him ask what he would and it should be given him; he knew what he designed to give, but he would have it asked of him, as he will be inquired of by all his people to do that for them which he has intended and provided for them; and it is encouragement enough for them to ask, since he has promised to give.
Robert Jamieson, A. R. Fausset and David Brown
In Gibeon the Lord appeared to Solomon in a dream--It was probably at the close of this season, when his mind had been elevated into a high state of religious fervor by the protracted services. Solomon felt an intense desire, and he had offered an earnest petition, for the gift of wisdom. In sleep his thoughts ran upon the subject of his prayer, and he dreamed that God appeared to him and gave him the option of every thing in the world--that he asked wisdom, and that God granted his request (3Kings 3:9-12). His dream was but an imaginary repetition of his former desire, but God's grant of it was real.
3:63:6: Եւ ասէ Սողոմոն. Դո՛ւ արարեր ողորմութիւն մեծ ընդ Դաւթի հօր իմոյ, որպէս եւ շրջեցաւ առաջի քո ճշմարտութեամբ եւ արդարութեամբ եւ ուղղութեամբ սրտի ընդ քեզ. եւ պահեցեր նմա զողորմութիւնս զայս մեծ՝ տա՛լ որդւոյ նորա նստել յաթոռ նորա՝ որպէս եւ յաւուր յայսմիկ։
6 Սողոմոնն ասաց. «Դու մեծ ողորմածութիւն արեցիր իմ հայր Դաւթին, եւ նա էլ քեզ հետ, քո առջեւից ընթացաւ ճշմարտութեամբ, արդարութեամբ ու սրտի մաքրութեամբ, եւ դրա համար ցոյց տուեցիր այս մեծ ողորմածութիւնը՝ նրա որդուն նստեցրիր նրա գահին, ինչպէս որ է այսօր:
6 Սողոմոն ըսաւ. «Դուն քու ծառայիդ, իմ հօրս Դաւիթին մեծ ողորմութիւն ըրիր, քանզի անիկա քու առջեւդ ճշմարտութեամբ, արդարութեամբ եւ ուղիղ սրտով քալեց քեզի հանդէպ ու անոր՝ այս մեծ ու ամուր սէրը պահեցիր ու իր աթոռը նստող որդի մը տուիր անոր։
Եւ ասէ Սողոմոն. Դու արարեր ողորմութիւն մեծ ընդ Դաւթի հօր իմոյ, որպէս եւ շրջեցաւ առաջի քո ճշմարտութեամբ եւ արդարութեամբ եւ ուղղութեամբ սրտի ընդ քեզ. եւ պահեցեր նմա զողորմութիւնս զայս մեծ` տալ որդւոյ նորա նստել յաթոռ նորա որպէս եւ յաւուր յայսմիկ:

3:6: Եւ ասէ Սողոմոն. Դո՛ւ արարեր ողորմութիւն մեծ ընդ Դաւթի հօր իմոյ, որպէս եւ շրջեցաւ առաջի քո ճշմարտութեամբ եւ արդարութեամբ եւ ուղղութեամբ սրտի ընդ քեզ. եւ պահեցեր նմա զողորմութիւնս զայս մեծ՝ տա՛լ որդւոյ նորա նստել յաթոռ նորա՝ որպէս եւ յաւուր յայսմիկ։
6 Սողոմոնն ասաց. «Դու մեծ ողորմածութիւն արեցիր իմ հայր Դաւթին, եւ նա էլ քեզ հետ, քո առջեւից ընթացաւ ճշմարտութեամբ, արդարութեամբ ու սրտի մաքրութեամբ, եւ դրա համար ցոյց տուեցիր այս մեծ ողորմածութիւնը՝ նրա որդուն նստեցրիր նրա գահին, ինչպէս որ է այսօր:
6 Սողոմոն ըսաւ. «Դուն քու ծառայիդ, իմ հօրս Դաւիթին մեծ ողորմութիւն ըրիր, քանզի անիկա քու առջեւդ ճշմարտութեամբ, արդարութեամբ եւ ուղիղ սրտով քալեց քեզի հանդէպ ու անոր՝ այս մեծ ու ամուր սէրը պահեցիր ու իր աթոռը նստող որդի մը տուիր անոր։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 И сказал Соломон: Ты сделал рабу Твоему Давиду, отцу моему, великую милость; и за то, что он ходил пред Тобою в истине и правде и с искренним сердцем пред Тобою, Ты сохранил ему эту великую милость и даровал ему сына, который сидел бы на престоле его, как это и есть ныне;
3:7 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine σὺ συ you ἔδωκας διδωμι give; deposit τὸν ο the δοῦλόν δουλος subject σου σου of you; your ἀντὶ αντι against; instead of Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even ἐγώ εγω I εἰμι ειμι be παιδάριον παιδαριον little boy μικρὸν μικρος little; small καὶ και and; even οὐκ ου not οἶδα οιδα aware τὴν ο the ἔξοδόν εξοδος exodus μου μου of me; mine καὶ και and; even τὴν ο the εἴσοδόν εισοδος inroad; entrance μου μου of me; mine
3:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon אַתָּ֨ה ʔattˌā אַתָּה you עָשִׂ֜יתָ ʕāśˈîṯā עשׂה make עִם־ ʕim- עִם with עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant דָוִ֣ד ḏāwˈiḏ דָּוִד David אָבִי֮ ʔāvˈî אָב father חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty גָּדֹול֒ gāḏôl גָּדֹול great כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הָלַ֨ךְ hālˌaḵ הלך walk לְ lᵊ לְ to פָנֶ֜יךָ fānˈeʸḵā פָּנֶה face בֶּ be בְּ in אֱמֶ֧ת ʔᵉmˈeṯ אֶמֶת trustworthiness וּ û וְ and בִ vi בְּ in צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice וּ û וְ and בְ vᵊ בְּ in יִשְׁרַ֥ת yišrˌaṯ יִשְׁרָה uprightness לֵבָ֖ב lēvˌāv לֵבָב heart עִמָּ֑ךְ ʕimmˈāḵ עִם with וַ wa וְ and תִּשְׁמָר־ ttišmor- שׁמר keep לֹ֗ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וַ wa וְ and תִּתֶּן־ ttitten- נתן give לֹ֥ו lˌô לְ to בֵ֛ן vˈēn בֵּן son יֹשֵׁ֥ב yōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאֹ֖ו kisʔˌô כִּסֵּא seat כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
3:6. et ait Salomon tu fecisti cum servo tuo David patre meo misericordiam magnam sicut ambulavit in conspectu tuo in veritate et iustitia et recto corde tecum custodisti ei misericordiam tuam grandem et dedisti ei filium sedentem super thronum eius sicut et hodieAnd Solomon said: Thou hast shewed great mercy to thy servant David, my father, even as he walked before thee in truth, and justice, and an upright heart with thee: and thou hast kept thy great mercy for him, and hast given him a son to sit on his throne, as it is this day.
6. And Solomon said, Thou hast shewed unto thy servant David my father great kindness, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.
3:6. And Solomon said: “You have shown great mercy to your servant David, my father, because he walked in your sight in truth and justice, and with an upright heart before you. And you have kept your great mercy for him, and you have given him a son sitting upon his throne, just as it is this day.
3:6. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as [it is] this day.
And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as [it is] this day:

3:6 И сказал Соломон: Ты сделал рабу Твоему Давиду, отцу моему, великую милость; и за то, что он ходил пред Тобою в истине и правде и с искренним сердцем пред Тобою, Ты сохранил ему эту великую милость и даровал ему сына, который сидел бы на престоле его, как это и есть ныне;
3:7
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
σὺ συ you
ἔδωκας διδωμι give; deposit
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
ἀντὶ αντι against; instead of
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
ἐγώ εγω I
εἰμι ειμι be
παιδάριον παιδαριον little boy
μικρὸν μικρος little; small
καὶ και and; even
οὐκ ου not
οἶδα οιδα aware
τὴν ο the
ἔξοδόν εξοδος exodus
μου μου of me; mine
καὶ και and; even
τὴν ο the
εἴσοδόν εισοδος inroad; entrance
μου μου of me; mine
3:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
אַתָּ֨ה ʔattˌā אַתָּה you
עָשִׂ֜יתָ ʕāśˈîṯā עשׂה make
עִם־ ʕim- עִם with
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
דָוִ֣ד ḏāwˈiḏ דָּוִד David
אָבִי֮ ʔāvˈî אָב father
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
גָּדֹול֒ gāḏôl גָּדֹול great
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הָלַ֨ךְ hālˌaḵ הלך walk
לְ lᵊ לְ to
פָנֶ֜יךָ fānˈeʸḵā פָּנֶה face
בֶּ be בְּ in
אֱמֶ֧ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וּ û וְ and
בִ vi בְּ in
צְדָקָ֛ה ṣᵊḏāqˈā צְדָקָה justice
וּ û וְ and
בְ vᵊ בְּ in
יִשְׁרַ֥ת yišrˌaṯ יִשְׁרָה uprightness
לֵבָ֖ב lēvˌāv לֵבָב heart
עִמָּ֑ךְ ʕimmˈāḵ עִם with
וַ wa וְ and
תִּשְׁמָר־ ttišmor- שׁמר keep
לֹ֗ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֤סֶד ḥˈeseḏ חֶסֶד loyalty
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וַ wa וְ and
תִּתֶּן־ ttitten- נתן give
לֹ֥ו lˌô לְ to
בֵ֛ן vˈēn בֵּן son
יֹשֵׁ֥ב yōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאֹ֖ו kisʔˌô כִּסֵּא seat
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
3:6. et ait Salomon tu fecisti cum servo tuo David patre meo misericordiam magnam sicut ambulavit in conspectu tuo in veritate et iustitia et recto corde tecum custodisti ei misericordiam tuam grandem et dedisti ei filium sedentem super thronum eius sicut et hodie
And Solomon said: Thou hast shewed great mercy to thy servant David, my father, even as he walked before thee in truth, and justice, and an upright heart with thee: and thou hast kept thy great mercy for him, and hast given him a son to sit on his throne, as it is this day.
3:6. And Solomon said: “You have shown great mercy to your servant David, my father, because he walked in your sight in truth and justice, and with an upright heart before you. And you have kept your great mercy for him, and you have given him a son sitting upon his throne, just as it is this day.
3:6. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as [it is] this day.
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
6-9: "Досточудны слова, произнесенные Соломоном в молитве. Ибо, воспомянув о тех благах, какие имел отец, и восхвалив Подателя оных, он принес моление и о себе; (7-9: ст.) ... В сих словах показал он и немощь естества, и несовершенство возраста, и величие данной власти, и опасность погрешить в суде, и необходимость благоразумия, и смышленность в прошении" (блаж. Феодорит, вопр. 12). Признавая милости Иеговы Давиду в жизни его вообще, и, в частности, в даровании его престола сыну его (6), Соломон именует себя самого "отроком малым, не знающим ни выхода, ни входа" (7), конечно, в соотношении его неопытности с важностью и тяжестью задач народоправления, а не по действительной маловозрастности Соломона (по И. Флав. , Древн. VIII, 7, 8, Соломону в это время было 10: лет, но некоторым раввинам 12: лет); из снесения 3: Цар. XI:42: и XIV:21: видно, что при начале своего царствования Соломон имел уже однолетнего сына Ровоама, след., был по крайней мере 19-20: лет от роду, и Давид (II:6, 9) называл его иш хакам, мужем мудрым. Выражение "не знать ни входа, ни выхода" означает образ действия и направления жизни человека вообще (Втор. XXXI:2; Иер. X:23; Пс. CXX:8: и др.) , но преимущественно употребляется о предводительстве на войне (1: Цар. XVIII:13, 16; 2: Цар. III:25; V:2): здесь царская власть есть прежде всего предводительство народом на войне, а в ст. 9: она понимается в смысле главным образом судейской функции (сн. ст. 16: сл.) ; обе стороны нераздельно мыслились в древнееврейском представлении (как и восточном вообще) царя (ср. 1: Цар. VIII:6, 20; 2: Цар. XV:2-4).
Albert Barnes: Notes on the Bible - 1834
3:6: This great kindness - David himself had regarded this as God's crowning mercy to him Kg1 1:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: thy servant: Num 12:7; Sa2 7:5
great: Sa2 7:8-12, Sa2 12:7, Sa2 12:8, Sa2 22:47-51; Ch1 29:12-14; Psa 78:70-72
mercy: or, bounty, Psa 13:6, Psa 116:7, Psa 119:17; Co2 9:5, Co2 9:11
according: Kg1 2:4, Kg1 9:4, Kg1 15:5; Kg2 20:3; Psa 15:2, Psa 18:20-24
that: Kg1 1:48
Geneva 1599
And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast (e) kept for him this great kindness, that thou hast given him a son to sit on his throne, as [it is] this day.
(e) You have performed your promise.
John Gill
And Solomon said,.... In his dream; not that he dreamt he said, when he did not; but he really said, as follows:
thou hast showed unto thy servant David my father great mercy; bestowed many favours and blessings upon him, both temporal and spiritual:
according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; in the truth of doctrine and worship, according to the revealed will and word of God, and which he observed with great strictness, living soberly, righteously, and godly, though not without failings and imperfections, yet with great integrity and sincerity; and this holy walk of his was not the cause of God's showing mercy to him, nor was it in proportion to that, but what he was influenced to by the mercy that was shown him:
and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day; a son to be his successor, meaning himself; which was an additional favour to all the rest, and was in reserve, and now bestowed, as time had made to appear.
John Wesley
Truth - In the true worship of God, in the profession, belief, practice and defence of the true religion. So truth here contains all duties to God, as righteousness doth his duties to men, and uprightness the right manner of performing both sorts of duties. With thee - That is, in thy judgment, to whom he often appealed as the witness of his integrity.
Robert Jamieson, A. R. Fausset and David Brown
HE CHOOSES WISDOM. (3Kings 3:6-15)
Solomon said--that is, had dreamed that he said.
3:73:7: Եւ արդ՝ Տէր Աստուած իմ, դու ետուր զծառայ քո փոխանակ Դաւթի հօր իմոյ, եւ ե՛ս եմ մանուկ փոքր, եւ ո՛չ գիտեմ զել եւ զմուտ իմ.
7 Արդ, իմ Տէ՛ր Աստուած, դու քո ծառային դրել ես իմ հայր Դաւթի փոխարէն, իսկ ես դեռ պատանի եմ եւ չգիտեմ իմ անելիքը:
7 Արդ՝ ո՛վ Տէր Աստուած իմ, դուն քու ծառադ իմ հօրս Դաւիթին տեղ թագաւոր ըրիր. բայց ես պզտիկ տղայ մըն եմ, ելլելն ու մտնելը չեմ գիտեր։
Եւ արդ, Տէր Աստուած իմ, դու [44]ետուր զծառայ քո փոխանակ Դաւթի հօր իմոյ, եւ ես եմ մանուկ փոքր եւ ոչ գիտեմ զել եւ զմուտ իմ:

3:7: Եւ արդ՝ Տէր Աստուած իմ, դու ետուր զծառայ քո փոխանակ Դաւթի հօր իմոյ, եւ ե՛ս եմ մանուկ փոքր, եւ ո՛չ գիտեմ զել եւ զմուտ իմ.
7 Արդ, իմ Տէ՛ր Աստուած, դու քո ծառային դրել ես իմ հայր Դաւթի փոխարէն, իսկ ես դեռ պատանի եմ եւ չգիտեմ իմ անելիքը:
7 Արդ՝ ո՛վ Տէր Աստուած իմ, դուն քու ծառադ իմ հօրս Դաւիթին տեղ թագաւոր ըրիր. բայց ես պզտիկ տղայ մըն եմ, ելլելն ու մտնելը չեմ գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 и ныне, Господи Боже мой, Ты поставил раба Твоего царем вместо Давида, отца моего; но я отрок малый, не знаю ни моего выхода, ни входа;
3:8 ὁ ο the δὲ δε though; while δοῦλός δουλος subject σου σου of you; your ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ὃν ος who; what ἐξελέξω εκλεγω select; choose λαὸν λαος populace; population πολύν πολυς much; many ὃς ος who; what οὐκ ου not ἀριθμηθήσεται αριθμεω number
3:7 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s) אַתָּה֙ ʔattˌā אַתָּה you הִמְלַ֣כְתָּ himlˈaḵtā מלך be king אֶֽת־ ʔˈeṯ- אֵת [object marker] עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant תַּ֖חַת tˌaḥaṯ תַּחַת under part דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֑י ʔāvˈî אָב father וְ wᵊ וְ and אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i נַ֣עַר nˈaʕar נַעַר boy קָטֹ֔ן qāṭˈōn קָטֹן small לֹ֥א lˌō לֹא not אֵדַ֖ע ʔēḏˌaʕ ידע know צֵ֥את ṣˌēṯ יצא go out וָ wā וְ and בֹֽא׃ vˈō בוא come
3:7. et nunc Domine Deus tu regnare fecisti servum tuum pro David patre meo ego autem sum puer parvus et ignorans egressum et introitum meumAnd now, O Lord God, thou hast made thy servant king instead of David, my father: and I am but a child, and know not how to go out and come in;
7. And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child; I know not how to go out or come in.
3:7. And now, O Lord God, you have caused your servant to reign in place of David, my father. But I am a small child, and I am ignorant of my entrance and departure.
3:7. And now, O LORD my God, thou hast made thy servant king instead of David my father: and I [am but] a little child: I know not [how] to go out or come in.
And now, O LORD my God, thou hast made thy servant king instead of David my father: and I [am but] a little child: I know not [how] to go out or come in:

3:7 и ныне, Господи Боже мой, Ты поставил раба Твоего царем вместо Давида, отца моего; но я отрок малый, не знаю ни моего выхода, ни входа;
3:8
ο the
δὲ δε though; while
δοῦλός δουλος subject
σου σου of you; your
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
ὃν ος who; what
ἐξελέξω εκλεγω select; choose
λαὸν λαος populace; population
πολύν πολυς much; many
ὃς ος who; what
οὐκ ου not
ἀριθμηθήσεται αριθμεω number
3:7
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s)
אַתָּה֙ ʔattˌā אַתָּה you
הִמְלַ֣כְתָּ himlˈaḵtā מלך be king
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
תַּ֖חַת tˌaḥaṯ תַּחַת under part
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֑י ʔāvˈî אָב father
וְ wᵊ וְ and
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
נַ֣עַר nˈaʕar נַעַר boy
קָטֹ֔ן qāṭˈōn קָטֹן small
לֹ֥א lˌō לֹא not
אֵדַ֖ע ʔēḏˌaʕ ידע know
צֵ֥את ṣˌēṯ יצא go out
וָ וְ and
בֹֽא׃ vˈō בוא come
3:7. et nunc Domine Deus tu regnare fecisti servum tuum pro David patre meo ego autem sum puer parvus et ignorans egressum et introitum meum
And now, O Lord God, thou hast made thy servant king instead of David, my father: and I am but a child, and know not how to go out and come in;
3:7. And now, O Lord God, you have caused your servant to reign in place of David, my father. But I am a small child, and I am ignorant of my entrance and departure.
3:7. And now, O LORD my God, thou hast made thy servant king instead of David my father: and I [am but] a little child: I know not [how] to go out or come in.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:7: I know not how to go out or come in - I am just like an infant learning to walk alone, and can neither go out nor come in without help.
3 Kings (1 Kings) 3:9
Albert Barnes: Notes on the Bible - 1834
3:7: See Kg1 2:2 note, and on the hyperbole contained in the phrase "little child," compare Gen 43:8; Exo 33:11.
How to go out or come in - This expression is proverbial for the active conduct of affairs. (See the marginal reference.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: thou hast: Dan 2:21, Dan 4:25, Dan 4:32, Dan 5:18, Dan 5:21
a little: Ch1 29:1; Job 32:6-8; Ecc 10:16; Jer 1:6; Mat 18:3, Mat 18:4
to go: Num 27:17; Deu 31:2; Sa1 18:16; Sa2 5:2; Psa 121:8; Joh 10:3, Joh 10:4, Joh 10:9
Geneva 1599
And now, O LORD my God, thou hast made thy servant king instead of David my father: and I [am but] a little child: I know not [how] to (f) go out or come in.
(f) That is, to behave himself in executing this charge of ruling.
John Gill
And now, O Lord my God, thou hast made thy servant king instead of David my father,.... Removed by death, in whose stead he reigned by the appointment of God, and through his overruling providence, notwithstanding the attempts made to prevent it, and therefore to God he ascribes it:
and I am but a little child; not in age and stature, but in knowledge and understanding; for though his father called him a wise man, and he was judged so by others, and really was one, yet in his own opinion and thought of himself such was his modesty and humility, that he was but a child as to his intellectual powers and capacity for government: some understand this of age; and the Jews commonly say he was but twelve years of age when he was anointed king, which they reckon thus; that he was born at the time that Ammon ravished Tamar, two years after which was Absalom's sheep shearing, when he slew Amnon, on which he fled to Geshur, and was there three years; here are five years; he returned thence and was at Jerusalem two years; lo, seven years; he rebelled and was slain, and after that there was a famine of three years, which make ten; and in the year following David numbered the people, which was nine or ten months in doing; the next year he died, which was the fortieth of his reign, in all twelve years; so reckon Jarchi and Kimchi; and Eupolemus, an Heathen writer (n), is express for it, who says, that David, when he had reigned forty years, delivered up the kingdom to Solomon his son, being then twelve years of age, which he must receive from the tradition of the Jews; the same is said by several of the ancient fathers, as Ignatius (o) and Jerom (p); but this cannot be fact; for, if so, his son Rehoboam must be born to him when he was but eleven years of age; See Gill on 3Kings 3:5; it is best therefore to interpret this of the sense he had of the weakness of his understanding, and of his incapacity for government, as the next clause explains it:
I know not how to go out or come in; in the administration of government, to execute his office as a king, in allusion to shepherds, as kings are sometimes called, going in and out before their sheep.
(n) Apud Euseb. ut supra. (Praeparat. Evangel. l. 9. c. 30, 31, 32.) (o) Epist. ad Magnesios, p. 141. Ed. Voss. (p) Epist. Rufino & Vitali, fol. 24, 25. tom. 3.
John Wesley
Child - So he was in years: not above twenty years old; and withal (which he principally intends) he was raw and unexperienced, as a child, in state affairs. Go out, &c. - To govern my people, and manage affairs.
Robert Jamieson, A. R. Fausset and David Brown
I am but a little child--not in age, for he had reached manhood (3Kings 2:9) and must have been at least twenty years old; but he was raw and inexperienced in matters of government.
3:83:8: եւ ծառայ քո ՚ի մէջ ժողովրդեան քո է՝ զոր ընտրեցեր ժողովուրդ քո՝ բազում, անթիւ եւ անհամար ՚ի բազմութենէ[3458]։ [3458] Ոմանք. Եւ ժողովուրդ քո բազում, անթիւ։
8 Քո ծառան քո ընտրած ժողովրդի մէջ է, մի ժողովուրդ, որը բազմամարդ է, անթիւ ու անհամար:
8 Քու ծառադ քու ընտրած ժողովուրդիդ մէջ է, որ շատուոր, անթիւ ու անհամար ժողովուրդ մըն է։
եւ ծառայ քո ի մէջ ժողովրդեան քո է զոր ընտրեցեր ժողովուրդ քո` բազում, անթիւ եւ անհամար ի բազմութենէ:

3:8: եւ ծառայ քո ՚ի մէջ ժողովրդեան քո է՝ զոր ընտրեցեր ժողովուրդ քո՝ բազում, անթիւ եւ անհամար ՚ի բազմութենէ[3458]։
[3458] Ոմանք. Եւ ժողովուրդ քո բազում, անթիւ։
8 Քո ծառան քո ընտրած ժողովրդի մէջ է, մի ժողովուրդ, որը բազմամարդ է, անթիւ ու անհամար:
8 Քու ծառադ քու ընտրած ժողովուրդիդ մէջ է, որ շատուոր, անթիւ ու անհամար ժողովուրդ մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 и раб Твой~--- среди народа Твоего, который избрал Ты, народа столь многочисленного, что по множеству его нельзя ни исчислить его, ни обозреть;
3:9 καὶ και and; even δώσεις διδωμι give; deposit τῷ ο the δούλῳ δουλος subject σου σου of you; your καρδίαν καρδια heart ἀκούειν ακουω hear καὶ και and; even διακρίνειν διακρινω discriminate; doubt τὸν ο the λαόν λαος populace; population σου σου of you; your ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing τοῦ ο the συνίειν συνιημι comprehend ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀγαθοῦ αγαθος good καὶ και and; even κακοῦ κακος bad; ugly ὅτι οτι since; that τίς τις.1 who?; what? δυνήσεται δυναμαι able; can κρίνειν κρινω judge; decide τὸν ο the λαόν λαος populace; population σου σου of you; your τὸν ο the βαρὺν βαρυς weighty; heavy τοῦτον ουτος this; he
3:8 וְ wᵊ וְ and עַ֨בְדְּךָ֔ ʕˌavdᵊḵˈā עֶבֶד servant בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst עַמְּךָ֖ ʕammᵊḵˌā עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחָ֑רְתָּ bāḥˈārᵊttā בחר examine עַם־ ʕam- עַם people רָ֕ב rˈāv רַב much אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִמָּנֶ֛ה yimmānˈeh מנה count וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִסָּפֵ֖ר yissāfˌēr ספר count מֵ mē מִן from רֹֽב׃ rˈōv רֹב multitude
3:8. et servus tuus in medio est populi quem elegisti populi infiniti qui numerari et supputari non potest prae multitudineAnd thy servant is in the midst of the people which thou hast chosen, an immense people, which cannot be numbered nor counted for multitude.
8. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
3:8. And your servant is in the midst of the people that you have chosen, an immense people, who are not able to be numbered or counted because of their multitude.
3:8. And thy servant [is] in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
And thy servant [is] in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude:

3:8 и раб Твой~--- среди народа Твоего, который избрал Ты, народа столь многочисленного, что по множеству его нельзя ни исчислить его, ни обозреть;
3:9
καὶ και and; even
δώσεις διδωμι give; deposit
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
καρδίαν καρδια heart
ἀκούειν ακουω hear
καὶ και and; even
διακρίνειν διακρινω discriminate; doubt
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
τοῦ ο the
συνίειν συνιημι comprehend
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀγαθοῦ αγαθος good
καὶ και and; even
κακοῦ κακος bad; ugly
ὅτι οτι since; that
τίς τις.1 who?; what?
δυνήσεται δυναμαι able; can
κρίνειν κρινω judge; decide
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
τὸν ο the
βαρὺν βαρυς weighty; heavy
τοῦτον ουτος this; he
3:8
וְ wᵊ וְ and
עַ֨בְדְּךָ֔ ʕˌavdᵊḵˈā עֶבֶד servant
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
עַמְּךָ֖ ʕammᵊḵˌā עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחָ֑רְתָּ bāḥˈārᵊttā בחר examine
עַם־ ʕam- עַם people
רָ֕ב rˈāv רַב much
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יִמָּנֶ֛ה yimmānˈeh מנה count
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִסָּפֵ֖ר yissāfˌēr ספר count
מֵ מִן from
רֹֽב׃ rˈōv רֹב multitude
3:8. et servus tuus in medio est populi quem elegisti populi infiniti qui numerari et supputari non potest prae multitudine
And thy servant is in the midst of the people which thou hast chosen, an immense people, which cannot be numbered nor counted for multitude.
3:8. And your servant is in the midst of the people that you have chosen, an immense people, who are not able to be numbered or counted because of their multitude.
3:8. And thy servant [is] in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:8: Compare the marginal references. Solomon regards the promises as fulfilled in the existing greatness and glory of the Jewish nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: thy people: Exo 19:5, Exo 19:6; Deu 7:6-8; Sa1 12:22; Psa 78:71
cannot: Gen 13:16, Gen 15:5, Gen 22:17; Ch1 21:2, Ch1 21:5, Ch1 21:6, Ch1 27:23, Ch1 27:24
John Gill
And thy servant is in the midst of thy people which thou hast chosen,.... To be his special and peculiar people above all people on the earth; this is not to be understood locally, though Jerusalem, where his palace was, was in the middle of the land; but of the exercise of his office, he being placed over the people, and among them, and having the care and inspection of them:
a great people, that cannot be numbered and counted for multitude; being for number as the stars in the sky, and as the sand upon the seashore, as had been promised.
John Wesley
In the midst - Is set over them to rule and guide them. A metaphor from the overseer of divers workmen, who usually is in the midst of them, that he may the better observe how each of them discharges his office. Chosen - Thy peculiar people, whom thou takest special care of, and therefore wilt expect a more punctual account of my government of them.
3:93:9: Եւ տացես ծառայի քում սի՛րտ լսելոյ եւ դատելոյ զժողովուրդ քո արդարութեամբ, խելամո՛ւտ լինել ՚ի մէջ բարւոյ եւ չարի. քանզի ո՞ կարիցէ դատել զայս ժողովուրդ քո զծանր։
9 Իմաստնութի՛ւն տուր քո ծառային, որ նա կարողանայ արդարութեամբ լսել ու դատել քո ժողովրդին, խելամտութիւն ունենայ տարբերելու բարին ու չարը, որովհետեւ ո՞վ կարող է ղեկավարել քո այս բազմամարդ ժողովրդին»:
9 Ուստի քու ծառայիդ իմաստուն* սիրտ տուր, որպէս զի քու ժողովուրդդ դատէ ու բարին ու չարը որոշէ. քանզի այս քու մեծ ժողովուրդդ ո՞վ կրնայ դատել»։
Եւ տացես ծառայի քում սիրտ լսելոյ եւ դատելոյ զժողովուրդ քո արդարութեամբ, խելամուտ լինել ի մէջ բարւոյ եւ չարի. քանզի ո՞ կարիցէ դատել զայս ժողովուրդ քո զծանր:

3:9: Եւ տացես ծառայի քում սի՛րտ լսելոյ եւ դատելոյ զժողովուրդ քո արդարութեամբ, խելամո՛ւտ լինել ՚ի մէջ բարւոյ եւ չարի. քանզի ո՞ կարիցէ դատել զայս ժողովուրդ քո զծանր։
9 Իմաստնութի՛ւն տուր քո ծառային, որ նա կարողանայ արդարութեամբ լսել ու դատել քո ժողովրդին, խելամտութիւն ունենայ տարբերելու բարին ու չարը, որովհետեւ ո՞վ կարող է ղեկավարել քո այս բազմամարդ ժողովրդին»:
9 Ուստի քու ծառայիդ իմաստուն* սիրտ տուր, որպէս զի քու ժողովուրդդ դատէ ու բարին ու չարը որոշէ. քանզի այս քու մեծ ժողովուրդդ ո՞վ կրնայ դատել»։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 даруй же рабу Твоему сердце разумное, чтобы судить народ Твой и различать, что добро и что зло; ибо кто может управлять этим многочисленным народом Твоим?
3:10 καὶ και and; even ἤρεσεν αρεσκω accommodate; please ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ὅτι οτι since; that ᾐτήσατο αιτεω ask Σαλωμων σαλωμων the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
3:9 וְ wᵊ וְ and נָתַתָּ֨ nāṯattˌā נתן give לְ lᵊ לְ to עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant לֵ֤ב lˈēv לֵב heart שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear לִ li לְ to שְׁפֹּ֣ט šᵊppˈōṭ שׁפט judge אֶֽת־ ʔˈeṯ- אֵת [object marker] עַמְּךָ֔ ʕammᵊḵˈā עַם people לְ lᵊ לְ to הָבִ֖ין hāvˌîn בין understand בֵּֽין־ bˈên- בַּיִן interval טֹ֣וב ṭˈôv טֹוב good לְ lᵊ לְ to רָ֑ע rˈāʕ רַע evil כִּ֣י kˈî כִּי that מִ֤י mˈî מִי who יוּכַל֙ yûḵˌal יכל be able לִ li לְ to שְׁפֹּ֔ט šᵊppˈōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] עַמְּךָ֥ ʕammᵊḵˌā עַם people הַ ha הַ the כָּבֵ֖ד kkāvˌēḏ כָּבֵד heavy הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
3:9. dabis ergo servo tuo cor docile ut iudicare possit populum tuum et discernere inter malum et bonum quis enim potest iudicare populum istum populum tuum hunc multumGive therefore to thy servant an understanding heart, to judge thy people, and discern between good and evil. For who shall be able to judge this people, thy people, which is so numerous?
9. Give thy servant therefore an understanding heart to judge thy people, that I may discern between good and evil; for who is able to judge this thy great people?
3:9. Therefore, give to your servant a teachable heart, so that he may be able to judge your people, and to discern between good and evil. For who will be able to judge this people, your people, who are so many?”
3:9. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?
Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people:

3:9 даруй же рабу Твоему сердце разумное, чтобы судить народ Твой и различать, что добро и что зло; ибо кто может управлять этим многочисленным народом Твоим?
3:10
καὶ και and; even
ἤρεσεν αρεσκω accommodate; please
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
ὅτι οτι since; that
ᾐτήσατο αιτεω ask
Σαλωμων σαλωμων the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
3:9
וְ wᵊ וְ and
נָתַתָּ֨ nāṯattˌā נתן give
לְ lᵊ לְ to
עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant
לֵ֤ב lˈēv לֵב heart
שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear
לִ li לְ to
שְׁפֹּ֣ט šᵊppˈōṭ שׁפט judge
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַמְּךָ֔ ʕammᵊḵˈā עַם people
לְ lᵊ לְ to
הָבִ֖ין hāvˌîn בין understand
בֵּֽין־ bˈên- בַּיִן interval
טֹ֣וב ṭˈôv טֹוב good
לְ lᵊ לְ to
רָ֑ע rˈāʕ רַע evil
כִּ֣י kˈî כִּי that
מִ֤י mˈî מִי who
יוּכַל֙ yûḵˌal יכל be able
לִ li לְ to
שְׁפֹּ֔ט šᵊppˈōṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
עַמְּךָ֥ ʕammᵊḵˌā עַם people
הַ ha הַ the
כָּבֵ֖ד kkāvˌēḏ כָּבֵד heavy
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
3:9. dabis ergo servo tuo cor docile ut iudicare possit populum tuum et discernere inter malum et bonum quis enim potest iudicare populum istum populum tuum hunc multum
Give therefore to thy servant an understanding heart, to judge thy people, and discern between good and evil. For who shall be able to judge this people, thy people, which is so numerous?
3:9. Therefore, give to your servant a teachable heart, so that he may be able to judge your people, and to discern between good and evil. For who will be able to judge this people, your people, who are so many?”
3:9. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:9: Give - an understanding heart to judge thy people - He did not ask wisdom in general, but the true science of government. This wisdom he sought, and this wisdom he obtained.
3 Kings (1 Kings) 3:12
Albert Barnes: Notes on the Bible - 1834
3:9: One of the chief functions of the Oriental monarch is always to hear and decide causes. Hence, supreme magistrates were naturally called "judges." (See the introduction to the Book of Judges.) In the minds of the Jews the "judge" and the "prince" were always closely associated, the direct cognisance of causes being constantly taken by their chief civil governors. (See Exo 2:14; Exo 18:16, Exo 18:22; Sa1 8:20; Sa2 15:2-6.)
Good and bad - i. e. "right and wrong," "justice and injustice."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Give therefore: Ch1 22:12, Ch1 29:19; Ch2 1:10; Psa 119:34, Psa 119:73, Psa 119:144; Pro 2:3-9, Pro 3:13-18; Pro 16:16; Jam 1:5, Jam 3:17
understanding: Heb. hearing, Pro 20:12
to judge: Kg1 3:28; Psa 72:1, Psa 72:2; Pro 14:8; Ecc 7:11, Ecc 7:19, Ecc 9:15-18; Joh 5:30
discern: Sa2 14:17; Isa 11:2-4; Co1 2:14, Co1 2:15; Eph 5:17; Phi 1:10 *Gr: Heb 5:14
who is able: Exo 3:11, Exo 3:12, Exo 4:10-13; Jer 1:6; Mat 3:11, Mat 3:14; Co2 2:16, Co2 3:5
Geneva 1599
Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so (g) great a people?
(g) Which are so many in number.
John Gill
Give therefore thy servant an understanding heart, to judge thy people,.... Not an understanding of things spiritual, nor of things natural, though both were given him, but of things political, what related to the civil government, that he might be able to judge or rule the people of Israel in the best manner:
that I may discern between good and bad; not merely between moral good and evil, of which he had a discernment; but between right and wrong in any case or controversy that came before him between man and man, that so he might be able to pass a right sentence, and do justice to every one:
for who is able to judge this thy so great a people? who are so very numerous, and have so many causes to be heard and and those many of them very intricate and difficult; so that no man is equal to such arduous work, unless he has more than an ordinary capacity given him by the Lord.
John Wesley
An understanding heart - Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding. Discern - Namely in causes and controversies among my people; that I may not through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil. Absalom, that was a fool, wished himself a judge: Solomon, that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.
3:103:10: Եւ հաճո՛յ թուեցաւ բանն առաջի Տեառն, զի խնդրեաց Սողոմոն զայն բան։
10 Տիրոջը հաճելի եղաւ Սողոմոնի այս խնդրանքը,
10 Այս խօսքը, այսինքն Սողոմոնին այս բանը խնդրելը, Տէրոջը աչքերուն հաճոյ երեւցաւ։
Եւ հաճոյ թուեցաւ բանն առաջի Տեառն, զի խնդրեաց Սողոմոն զայն բան:

3:10: Եւ հաճո՛յ թուեցաւ բանն առաջի Տեառն, զի խնդրեաց Սողոմոն զայն բան։
10 Տիրոջը հաճելի եղաւ Սողոմոնի այս խնդրանքը,
10 Այս խօսքը, այսինքն Սողոմոնին այս բանը խնդրելը, Տէրոջը աչքերուն հաճոյ երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 И благоугодно было Господу, что Соломон просил этого.
3:11 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward αὐτόν αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what ᾐτήσω αιτεω ask παρ᾿ παρα from; by ἐμοῦ εμου my τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even οὐκ ου not ᾐτήσω αιτεω ask σαυτῷ σεαυτου of yourself ἡμέρας ημερα day πολλὰς πολυς much; many καὶ και and; even οὐκ ου not ᾐτήσω αιτεω ask πλοῦτον πλουτος wealth; richness οὐδὲ ουδε not even; neither ᾐτήσω αιτεω ask ψυχὰς ψυχη soul ἐχθρῶν εχθρος hostile; enemy σου σου of you; your ἀλλ᾿ αλλα but ᾐτήσω αιτεω ask σαυτῷ σεαυτου of yourself σύνεσιν συνεσις comprehension τοῦ ο the εἰσακούειν εισακουω heed; listen to κρίμα κριμα judgment
3:10 וַ wa וְ and יִּיטַ֥ב yyîṭˌav יטב be good הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord כִּ֚י ˈkî כִּי that שָׁאַ֣ל šāʔˈal שׁאל ask שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
3:10. placuit ergo sermo coram Domino quod Salomon rem huiuscemodi postulassetAnd the word was pleasing to the Lord, that Solomon had asked such a thing.
10. And the speech pleased the Lord, that Solomon had asked this thing.
3:10. And the word was pleasing before the Lord, that Solomon had requested this kind of thing.
3:10. And the speech pleased the Lord, that Solomon had asked this thing.
And the speech pleased the Lord, that Solomon had asked this thing:

3:10 И благоугодно было Господу, что Соломон просил этого.
3:11
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
αὐτόν αυτος he; him
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ᾐτήσω αιτεω ask
παρ᾿ παρα from; by
ἐμοῦ εμου my
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
οὐκ ου not
ᾐτήσω αιτεω ask
σαυτῷ σεαυτου of yourself
ἡμέρας ημερα day
πολλὰς πολυς much; many
καὶ και and; even
οὐκ ου not
ᾐτήσω αιτεω ask
πλοῦτον πλουτος wealth; richness
οὐδὲ ουδε not even; neither
ᾐτήσω αιτεω ask
ψυχὰς ψυχη soul
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
ἀλλ᾿ αλλα but
ᾐτήσω αιτεω ask
σαυτῷ σεαυτου of yourself
σύνεσιν συνεσις comprehension
τοῦ ο the
εἰσακούειν εισακουω heed; listen to
κρίμα κριμα judgment
3:10
וַ wa וְ and
יִּיטַ֥ב yyîṭˌav יטב be good
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
כִּ֚י ˈkî כִּי that
שָׁאַ֣ל šāʔˈal שׁאל ask
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
3:10. placuit ergo sermo coram Domino quod Salomon rem huiuscemodi postulasset
And the word was pleasing to the Lord, that Solomon had asked such a thing.
3:10. And the word was pleasing before the Lord, that Solomon had requested this kind of thing.
3:10. And the speech pleased the Lord, that Solomon had asked this thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14: Иегова (вместо стоящего в принятом тексте евр. 10: ст. Адонай, во многих текстах: 1, 30, 85, 93, 96, 112, 113, 128, 145, 150, 154, 174, 250, стоит Иегова) милостиво принял прошение Соломона. "Владыка Бог, похваляя прошение, и просимое даровал, и присовокупил все прочее. Сие и в священном Евангелии узаконил Владыка. Ибо говорит: Ищите прежде Царствия Божия и правды Его и все прочее приложится вам (Мф. VI:33). Сии-то дары Бог дал Соломону и обещал сподобить его всякого промышления" (блаж. Феодорит, вопр. 12).
Albert Barnes: Notes on the Bible - 1834
3:10: Although Solomon's choice was made "in a dream" Kg1 3:5, we must regard it as springing from his will in some degree, and therefore as indicative of his moral character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: pleased: Pro 15:8
John Gill
And the speech pleased the Lord, that Solomon had asked this thing. Understanding in the affairs of civil government; since he had respect not to his own private benefit and advantage, but the good of the people he governed, and the honour and glory of God, who had set him over them, they being his chosen people, and whose vicegerent he was.
Robert Jamieson, A. R. Fausset and David Brown
the speech pleased the Lord--It was Solomon's waking prayers that God heard and requited, but the acceptance was signified in this vision.
3:113:11: Եւ ասէ ցնա Տէր. Փոխանակ զի խնդրեցե՛ր յինէն զբանդ զայդ, եւ ո՛չ խնդրեցեր քեզ աւուրս բազումս, եւ ո՛չ խնդրեցեր քեզ մեծութիւն, եւ ո՛չ խնդրեցեր զանձինս թշնամեաց քոց. այլ խնդրեցեր դու քեզ խելամո՛ւտ լինել լսելոյ զիրաւունս.
11 եւ Տէրն ասաց նրան. «Քանի որ դու այդ բանը խնդրեցիր ինձնից, խնդրեցիր ոչ թէ կեանքի երկար օրեր, հարստութիւն կամ քո թշնամիների մահ, այլ խնդրեցիր խելամտութիւն՝ դատ անելու,
11 Աստուած անոր ըսաւ. «Որովհետեւ այս բանը խնդրեցիր ու քեզի շատ օրեր չխնդրեցիր ու քեզի հարստութիւն չխնդրեցիր ու քու թշնամիներուդ հոգին չխնդրեցիր, հապա իրաւունքը իմանալու* իմաստութիւն խնդրեցիր,
Եւ ասէ ցնա [45]Տէր. Փոխանակ զի խնդրեցեր յինէն զբանդ զայդ, եւ ոչ խնդրեցեր քեզ աւուրս բազումս, եւ ոչ խնդրեցեր քեզ մեծութիւն, եւ ոչ խնդրեցեր զանձինս թշնամեաց քոց, այլ խնդրեցեր դու քեզ խելամուտ լինել լսելոյ զիրաւունս:

3:11: Եւ ասէ ցնա Տէր. Փոխանակ զի խնդրեցե՛ր յինէն զբանդ զայդ, եւ ո՛չ խնդրեցեր քեզ աւուրս բազումս, եւ ո՛չ խնդրեցեր քեզ մեծութիւն, եւ ո՛չ խնդրեցեր զանձինս թշնամեաց քոց. այլ խնդրեցեր դու քեզ խելամո՛ւտ լինել լսելոյ զիրաւունս.
11 եւ Տէրն ասաց նրան. «Քանի որ դու այդ բանը խնդրեցիր ինձնից, խնդրեցիր ոչ թէ կեանքի երկար օրեր, հարստութիւն կամ քո թշնամիների մահ, այլ խնդրեցիր խելամտութիւն՝ դատ անելու,
11 Աստուած անոր ըսաւ. «Որովհետեւ այս բանը խնդրեցիր ու քեզի շատ օրեր չխնդրեցիր ու քեզի հարստութիւն չխնդրեցիր ու քու թշնամիներուդ հոգին չխնդրեցիր, հապա իրաւունքը իմանալու* իմաստութիւն խնդրեցիր,
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 И сказал ему Бог: за то, что ты просил этого и не просил себе долгой жизни, не просил себе богатства, не просил себе душ врагов твоих, но просил себе разума, чтоб уметь судить,~---
3:12 ἰδοὺ ιδου see!; here I am πεποίηκα ποιεω do; make κατὰ κατα down; by τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your ἰδοὺ ιδου see!; here I am δέδωκά διδωμι give; deposit σοι σοι you καρδίαν καρδια heart φρονίμην φρονιμος prudent; conceited καὶ και and; even σοφήν σοφος wise ὡς ως.1 as; how σὺ συ you οὐ ου not γέγονεν γινομαι happen; become ἔμπροσθέν εμπροσθεν in front; before σου σου of you; your καὶ και and; even μετὰ μετα with; amid σὲ σε.1 you οὐκ ου not ἀναστήσεται ανιστημι stand up; resurrect ὅμοιός ομοιος like; similar to σοι σοι you
3:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֵלָ֗יו ʔēlˈāʸw אֶל to יַעַן֩ yaʕˌan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] שָׁאַ֜לְתָּ šāʔˈaltā שׁאל ask אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שָׁאַ֨לְתָּ šāʔˌaltā שׁאל ask לְּךָ֜ llᵊḵˈā לְ to יָמִ֣ים yāmˈîm יֹום day רַבִּ֗ים rabbˈîm רַב much וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שָׁאַ֤לְתָּ šāʔˈaltā שׁאל ask לְּךָ֙ llᵊḵˌā לְ to עֹ֔שֶׁר ʕˈōšer עֹשֶׁר riches וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁאַ֖לְתָּ šāʔˌaltā שׁאל ask נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile וְ wᵊ וְ and שָׁאַ֧לְתָּ šāʔˈaltā שׁאל ask לְּךָ֛ llᵊḵˈā לְ to הָבִ֖ין hāvˌîn בין understand לִ li לְ to שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
3:11. et dixit Deus Salomoni quia postulasti verbum hoc et non petisti tibi dies multos nec divitias aut animam inimicorum tuorum sed postulasti tibi sapientiam ad discernendum iudiciumAnd the Lord said to Solomon: Because thou hast asked this thing, and hast not asked for thyself long life nor riches, nor the lives of thy enemies, but hast asked for thyself wisdom to discern jndgment;
11. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
3:11. And the Lord said to Solomon: “Since you have requested this word, and you have not asked for many days or for wealth for yourself, nor for the lives of your enemies, but instead you have requested for yourself wisdom in order to discern judgment:
3:11. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment:

3:11 И сказал ему Бог: за то, что ты просил этого и не просил себе долгой жизни, не просил себе богатства, не просил себе душ врагов твоих, но просил себе разума, чтоб уметь судить,~---
3:12
ἰδοὺ ιδου see!; here I am
πεποίηκα ποιεω do; make
κατὰ κατα down; by
τὸ ο the
ῥῆμά ρημα statement; phrase
σου σου of you; your
ἰδοὺ ιδου see!; here I am
δέδωκά διδωμι give; deposit
σοι σοι you
καρδίαν καρδια heart
φρονίμην φρονιμος prudent; conceited
καὶ και and; even
σοφήν σοφος wise
ὡς ως.1 as; how
σὺ συ you
οὐ ου not
γέγονεν γινομαι happen; become
ἔμπροσθέν εμπροσθεν in front; before
σου σου of you; your
καὶ και and; even
μετὰ μετα with; amid
σὲ σε.1 you
οὐκ ου not
ἀναστήσεται ανιστημι stand up; resurrect
ὅμοιός ομοιος like; similar to
σοι σοι you
3:11
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֵלָ֗יו ʔēlˈāʸw אֶל to
יַעַן֩ yaʕˌan יַעַן motive
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁאַ֜לְתָּ šāʔˈaltā שׁאל ask
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שָׁאַ֨לְתָּ šāʔˌaltā שׁאל ask
לְּךָ֜ llᵊḵˈā לְ to
יָמִ֣ים yāmˈîm יֹום day
רַבִּ֗ים rabbˈîm רַב much
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שָׁאַ֤לְתָּ šāʔˈaltā שׁאל ask
לְּךָ֙ llᵊḵˌā לְ to
עֹ֔שֶׁר ʕˈōšer עֹשֶׁר riches
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁאַ֖לְתָּ šāʔˌaltā שׁאל ask
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile
וְ wᵊ וְ and
שָׁאַ֧לְתָּ šāʔˈaltā שׁאל ask
לְּךָ֛ llᵊḵˈā לְ to
הָבִ֖ין hāvˌîn בין understand
לִ li לְ to
שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
3:11. et dixit Deus Salomoni quia postulasti verbum hoc et non petisti tibi dies multos nec divitias aut animam inimicorum tuorum sed postulasti tibi sapientiam ad discernendum iudicium
And the Lord said to Solomon: Because thou hast asked this thing, and hast not asked for thyself long life nor riches, nor the lives of thy enemies, but hast asked for thyself wisdom to discern jndgment;
3:11. And the Lord said to Solomon: “Since you have requested this word, and you have not asked for many days or for wealth for yourself, nor for the lives of your enemies, but instead you have requested for yourself wisdom in order to discern judgment:
3:11. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:11: Thine enemies - e. g. Hadad the Edomite Kg1 11:14-22 and Rezon the son of Eliadah Kg1 11:23-25, whom Solomon might well have wished to remove.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: hast not: Psa 4:6; Pro 16:31; Mat 20:21, Mat 20:22; Rom 8:26; Jam 4:2, Jam 4:3
long life: Heb. many days
discern: Heb. hear, Kg1 3:9 *marg.
Geneva 1599
And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine (h) enemies; but hast asked for thyself understanding to discern judgment;
(h) That is, that their enemy would die.
John Gill
And God said unto him,.... Being yet in a dream:
because thou hast asked this thing; wisdom for government:
and hast not asked for thyself long life; which is naturally desired by men, and always reckoned a great temporal blessing, and especially to be wished for by a king living in great pomp and splendour:
neither hast asked riches for thyself; to support his grandeur; for though David his father had left him much, yet not for himself, but for the building of the temple:
nor hast asked the life of thine enemies; victory over them, and to have it in his power to take away their lives when he pleased; which kings, and especially tyrants, are desirous of, such as are ambitious, haughty, and revengeful:
but hast asked for thyself understanding to discern judgment; where the right of a cause lay, that so he might make a right judgment of it, and pass a righteous sentence, a sentence not to the injury of any.
3:123:12: ահա արարի՛ ըստ բանիդ քում. ահա ետո՛ւ քեզ սիրտ իմաստուն եւ հանճարեղ. իբրեւ զքեզ ո՛չ ոք եղեւ յառաջ քան զքեզ, եւ յետ քո ո՛չ ոք յարիցէ նմանօղ քեզ[3459]։ [3459] Ոմանք. Եւ յետ քո ո՛չ յարիցէ։
12 ուստի քո ասածի համաձայն եմ վարուելու. քեզ տալիս եմ իմաստուն ու հանճարեղ միտք, այնպէս որ ո՛չ քեզնից առաջ է քո նմանը եղել, եւ ո՛չ էլ քեզնից յետոյ քո նմանը կը յայտնուի:
12 Ահա քու խօսքիդ պէս ըրի։ Քեզի իմաստուն ու հանճարեղ սիրտ մը տուի, այնպէս որ քեզմէ առաջ քեզի պէս մէ՛կը եղած չէ ու քեզմէ ետքն ալ քու նմանդ պիտի չըլլայ։
ահա արարի ըստ բանիդ քում, ահա ետու քեզ սիրտ իմաստուն եւ հանճարեղ. իբրեւ զքեզ ոչ ոք եղեւ յառաջ քան զքեզ, եւ յետ քո ոչ ոք յարիցէ նմանօղ քեզ:

3:12: ահա արարի՛ ըստ բանիդ քում. ահա ետո՛ւ քեզ սիրտ իմաստուն եւ հանճարեղ. իբրեւ զքեզ ո՛չ ոք եղեւ յառաջ քան զքեզ, եւ յետ քո ո՛չ ոք յարիցէ նմանօղ քեզ[3459]։
[3459] Ոմանք. Եւ յետ քո ո՛չ յարիցէ։
12 ուստի քո ասածի համաձայն եմ վարուելու. քեզ տալիս եմ իմաստուն ու հանճարեղ միտք, այնպէս որ ո՛չ քեզնից առաջ է քո նմանը եղել, եւ ո՛չ էլ քեզնից յետոյ քո նմանը կը յայտնուի:
12 Ահա քու խօսքիդ պէս ըրի։ Քեզի իմաստուն ու հանճարեղ սիրտ մը տուի, այնպէս որ քեզմէ առաջ քեզի պէս մէ՛կը եղած չէ ու քեզմէ ետքն ալ քու նմանդ պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 вот, Я сделаю по слову твоему: вот, Я даю тебе сердце мудрое и разумное, так что подобного тебе не было прежде тебя, и после тебя не восстанет подобный тебе;
3:13 καὶ και and; even ἃ ος who; what οὐκ ου not ᾐτήσω αιτεω ask δέδωκά διδωμι give; deposit σοι σοι you καὶ και and; even πλοῦτον πλουτος wealth; richness καὶ και and; even δόξαν δοξα glory ὡς ως.1 as; how οὐ ου not γέγονεν γινομαι happen; become ἀνὴρ ανηρ man; husband ὅμοιός ομοιος like; similar to σοι σοι you ἐν εν in βασιλεῦσιν βασιλευς monarch; king
3:12 הִנֵּ֥ה hinnˌē הִנֵּה behold עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make כִּ ki כְּ as דְבָרֶ֑יךָ ḏᵊvārˈeʸḵā דָּבָר word הִנֵּ֣ה׀ hinnˈē הִנֵּה behold נָתַ֣תִּי nāṯˈattî נתן give לְךָ֗ lᵊḵˈā לְ to לֵ֚ב ˈlēv לֵב heart חָכָ֣ם ḥāḵˈām חָכָם wise וְ wᵊ וְ and נָבֹ֔ון nāvˈôn בין understand אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] כָּמֹ֨וךָ֙ kāmˈôḵā כְּמֹו like לֹא־ lō- לֹא not הָיָ֣ה hāyˈā היה be לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after לֹא־ lō- לֹא not יָק֥וּם yāqˌûm קום arise כָּמֹֽוךָ׃ kāmˈôḵā כְּמֹו like
3:12. ecce feci tibi secundum sermones tuos et dedi tibi cor sapiens et intellegens in tantum ut nullus ante te similis tui fuerit nec post te surrecturus sitBehold I have done for thee according to thy words, and have given thee a wise and understanding heart, in so much that there hath been no one like thee before thee, nor shall arise after thee.
12. behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee.
3:12. behold, I have done for you according to your words, and I have given you a wise and understanding heart, so much so that there has been no one like you before you, nor anyone who will rise up after you.
3:12. Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.
Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee:

3:12 вот, Я сделаю по слову твоему: вот, Я даю тебе сердце мудрое и разумное, так что подобного тебе не было прежде тебя, и после тебя не восстанет подобный тебе;
3:13
καὶ και and; even
ος who; what
οὐκ ου not
ᾐτήσω αιτεω ask
δέδωκά διδωμι give; deposit
σοι σοι you
καὶ και and; even
πλοῦτον πλουτος wealth; richness
καὶ και and; even
δόξαν δοξα glory
ὡς ως.1 as; how
οὐ ου not
γέγονεν γινομαι happen; become
ἀνὴρ ανηρ man; husband
ὅμοιός ομοιος like; similar to
σοι σοι you
ἐν εν in
βασιλεῦσιν βασιλευς monarch; king
3:12
הִנֵּ֥ה hinnˌē הִנֵּה behold
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
כִּ ki כְּ as
דְבָרֶ֑יךָ ḏᵊvārˈeʸḵā דָּבָר word
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
נָתַ֣תִּי nāṯˈattî נתן give
לְךָ֗ lᵊḵˈā לְ to
לֵ֚ב ˈlēv לֵב heart
חָכָ֣ם ḥāḵˈām חָכָם wise
וְ wᵊ וְ and
נָבֹ֔ון nāvˈôn בין understand
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
כָּמֹ֨וךָ֙ kāmˈôḵā כְּמֹו like
לֹא־ lō- לֹא not
הָיָ֣ה hāyˈā היה be
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after
לֹא־ lō- לֹא not
יָק֥וּם yāqˌûm קום arise
כָּמֹֽוךָ׃ kāmˈôḵā כְּמֹו like
3:12. ecce feci tibi secundum sermones tuos et dedi tibi cor sapiens et intellegens in tantum ut nullus ante te similis tui fuerit nec post te surrecturus sit
Behold I have done for thee according to thy words, and have given thee a wise and understanding heart, in so much that there hath been no one like thee before thee, nor shall arise after thee.
3:12. behold, I have done for you according to your words, and I have given you a wise and understanding heart, so much so that there has been no one like you before you, nor anyone who will rise up after you.
3:12. Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:12: I have given thee a wise and an understanding heart - I have given thee a capacious mind, one capable of knowing much: make a proper use of thy powers, under the direction of my Spirit, and thou shalt excel in wisdom all that have gone before thee; neither after thee shall any arise like unto thee. But, query, Was not all this conditional? If he should walk in his ways, and keep his statutes and commandments, Kg1 3:14. Was it not to depend upon his proper use of initiatory inspirations? Did he ever receive all this wisdom? Did not his unfaithfulness prevent the fulfillment of the Divine purpose? Instead of being the wisest of men, did he not become more brutish than any man? Did he not even lose the knowledge of his Creator, and worship the abominations of the Moabites, Zidonians, etc., etc.! And was not such idolatry a proof of the grossest stupidity? How few proofs does his life give that the gracious purpose of God was fulfilled in him! He received much; but he would have received much more, had he been faithful to the grace given. No character in the sacred writings disappoints us more than the character of Solomon.
None like thee before thee - That is, no king, either in Israel or among the nations, as the following verse explains.
3 Kings (1 Kings) 3:16
Albert Barnes: Notes on the Bible - 1834
3:12: A wise and an understanding heart - Solomon's wisdom seems to have been both moral and intellectual (see Kg1 4:29-34). But it was moral wisdom alone which he requested, and which was promised him. The terms translated "wise" and "understanding," both denote practical wisdom. (See Gen 41:33, Gen 41:39; Deu 4:6; Pro 1:2, etc.)
Neither after thee shall any arise like unto thee - i. e. in the knowledge of what was in man, and in the wisdom to direct men's goings, he was to be the wisest of "all" mere men. In such wisdom the world would know one only "greater than Solomon" Mat 12:42; Luk 11:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: I have done: Psa 10:17; Isa 65:24; Rom 8:26, Rom 8:27; Jo1 5:14, Jo1 5:15
I have given: Kg1 3:28, Kg1 2:6, Kg1 2:9, Kg1 4:29-34, Kg1 5:12, Kg1 10:3-8, Kg1 10:23, Kg1 10:24; Ch2 1:11, Ch2 1:12, Ch2 2:12, Ch2 9:5-8; Ecc 1:13, Ecc 1:16; Luk 21:15
neither: Mat 12:42; Col 2:3
John Gill
Behold, I have done according to thy words,.... Expressed in his request: he not only promised he would grant him it, but he had already done it, or at least had begun to do it:
lo, I have given thee a wise and an understanding heart; had greatly increased his wisdom and understanding in things political, things respecting civil government, and also in things natural, in the knowledge of the things of nature as appears from 3Kings 4:33; and of the arts and sciences:
so that there was none like thee before thee, neither after thee shall any arise like unto thee: which some restrain to kings, and to the kings of Israel; that there were none of the kings before him, as Saul and David, like him for wisdom, nor any of the kings of Judah and Israel after him; but it may include all men of all nations in the world, since he is said to be wiser than all men; and some other nations, and particular men of other nations, famous for wisdom, are expressly mentioned as inferior to him, 3Kings 4:30; but then this must be understood of men since the fall; for Adam, doubtless, had a larger stock of knowledge and understanding in his state of innocence than ever Solomon had; and it must be restrained to political and natural knowledge; for, as for divine knowledge, Kimchi excepts Moses; and we may well except the apostles of Christ for spiritual and evangelical knowledge; and as for our Lord, the antitype of Solomon, he is greater than him in all kind of knowledge, all the treasures of wisdom and knowledge being hid in him, see Mt 12:42.
3:133:13: Եւ զոր ո՛չ եւս խնդրեցեր՝ ետո՛ւ քեզ, զմեծութիւն եւ զփառս, որպէս ո՛չ ոք եղեւ նման քեզ ՚ի թագաւորս զամենայն աւուրս քո[3460]։ [3460] Այլք. Եւ զոր ոչն եւս խնդրեցեր։
13 Քեզ տալիս եմ նաեւ այն, ինչ դու չխնդրեցիր՝ հարստութիւն ու փառք, այնպէս որ քո ապրած կեանքի օրերին թագաւորներից ոչ ոք չի լինելու քեզ նման:
13 Նաեւ քու չխնդրածդ ալ քեզի տուի՝ թէ՛ հարստութիւն եւ թէ՛ փառք, այնպէս որ քու կեանքիդ բոլոր օրերուն մէջ թագաւորներուն մէջ քեզի պէս մէ՛կը պիտի չգտնուի։
Եւ զոր ոչ եւս խնդրեցեր` ետու քեզ, զմեծութիւն եւ զփառս, որպէս ոչ ոք եղեւ նման քեզ ի թագաւորս զամենայն աւուրս քո:

3:13: Եւ զոր ո՛չ եւս խնդրեցեր՝ ետո՛ւ քեզ, զմեծութիւն եւ զփառս, որպէս ո՛չ ոք եղեւ նման քեզ ՚ի թագաւորս զամենայն աւուրս քո[3460]։
[3460] Այլք. Եւ զոր ոչն եւս խնդրեցեր։
13 Քեզ տալիս եմ նաեւ այն, ինչ դու չխնդրեցիր՝ հարստութիւն ու փառք, այնպէս որ քո ապրած կեանքի օրերին թագաւորներից ոչ ոք չի լինելու քեզ նման:
13 Նաեւ քու չխնդրածդ ալ քեզի տուի՝ թէ՛ հարստութիւն եւ թէ՛ փառք, այնպէս որ քու կեանքիդ բոլոր օրերուն մէջ թագաւորներուն մէջ քեզի պէս մէ՛կը պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 и то, чего ты не просил, Я даю тебе, и богатство и славу, так что не будет подобного тебе между царями во все дни твои;
3:14 καὶ και and; even ἐὰν εαν and if; unless πορευθῇς πορευομαι travel; go ἐν εν in τῇ ο the ὁδῷ οδος way; journey μου μου of me; mine φυλάσσειν φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even τὰ ο the προστάγματά προσταγμα of me; mine ὡς ως.1 as; how ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith ὁ ο the πατήρ πατηρ father σου σου of you; your καὶ και and; even πληθυνῶ πληθυνω multiply τὰς ο the ἡμέρας ημερα day σου σου of you; your
3:13 וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שָׁאַ֨לְתָּ֙ šāʔˈaltā שׁאל ask נָתַ֣תִּי nāṯˈattî נתן give לָ֔ךְ lˈāḵ לְ to גַּם־ gam- גַּם even עֹ֖שֶׁר ʕˌōšer עֹשֶׁר riches גַּם־ gam- גַּם even כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not הָיָ֨ה hāyˌā היה be כָמֹ֥וךָ ḵāmˌôḵā כְּמֹו like אִ֛ישׁ ʔˈîš אִישׁ man בַּ ba בְּ in † הַ the מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king כָּל־ kol- כֹּל whole יָמֶֽיךָ׃ yāmˈeʸḵā יֹום day
3:13. sed et haec quae non postulasti dedi tibi divitias scilicet et gloriam ut nemo fuerit similis tui in regibus cunctis retro diebusYea, and the things also which thou didst not ask, I have given thee; to wit, riches and glory: so that no one hath been like thee among the kings in all days heretofore.
13. And I have also given thee that which thou hast not asked, both riches and honour, so that there shall not be any among the kings like unto thee, all thy days.
3:13. But also the things for which you did not ask, I have given to you, namely wealth and glory, so that no one has been like you among the kings in the all days before.
3:13. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.
And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days:

3:13 и то, чего ты не просил, Я даю тебе, и богатство и славу, так что не будет подобного тебе между царями во все дни твои;
3:14
καὶ και and; even
ἐὰν εαν and if; unless
πορευθῇς πορευομαι travel; go
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
μου μου of me; mine
φυλάσσειν φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
τὰ ο the
προστάγματά προσταγμα of me; mine
ὡς ως.1 as; how
ἐπορεύθη πορευομαι travel; go
Δαυιδ δαβιδ Dabid; Thavith
ο the
πατήρ πατηρ father
σου σου of you; your
καὶ και and; even
πληθυνῶ πληθυνω multiply
τὰς ο the
ἡμέρας ημερα day
σου σου of you; your
3:13
וְ wᵊ וְ and
גַ֨ם ḡˌam גַּם even
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שָׁאַ֨לְתָּ֙ šāʔˈaltā שׁאל ask
נָתַ֣תִּי nāṯˈattî נתן give
לָ֔ךְ lˈāḵ לְ to
גַּם־ gam- גַּם even
עֹ֖שֶׁר ʕˌōšer עֹשֶׁר riches
גַּם־ gam- גַּם even
כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
הָיָ֨ה hāyˌā היה be
כָמֹ֥וךָ ḵāmˌôḵā כְּמֹו like
אִ֛ישׁ ʔˈîš אִישׁ man
בַּ ba בְּ in
הַ the
מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king
כָּל־ kol- כֹּל whole
יָמֶֽיךָ׃ yāmˈeʸḵā יֹום day
3:13. sed et haec quae non postulasti dedi tibi divitias scilicet et gloriam ut nemo fuerit similis tui in regibus cunctis retro diebus
Yea, and the things also which thou didst not ask, I have given thee; to wit, riches and glory: so that no one hath been like thee among the kings in all days heretofore.
3:13. But also the things for which you did not ask, I have given to you, namely wealth and glory, so that no one has been like you among the kings in the all days before.
3:13. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:13: A striking illustration of that law of the divine government to which Christ referred (marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: And I: Psa 84:11, Psa 84:12; Mat 6:33; Rom 8:32; Co1 3:22, Co1 3:23; Eph 3:20
riches: Kg1 4:21-24, Kg1 10:23-29; Pro 3:16
shall not be: or, hath not been
John Gill
And I have also given thee that which thou hast not asked,.... That is, intended to give him, and now promised it, and was about to bestow it on him:
both riches and honour; the former through the presents and tribute of the nations about him, and his trading to foreign parts; and the latter chiefly through his wisdom, the fame of which was spread everywhere:
so that there shall not be any among the kings like unto thee all thy days; that is, none like him for riches and honour among all the kings of the neighbouring nations so long as he lived; though there might be kings in later times as rich, or richer than he, as Croesus, Alexander, &c. but then not so honourable as he; so, putting both together, there were no kings like him before or after, and especially if wisdom be added to them, as in 2Chron 1:12.
John Wesley
All thy days - Whereby he signifies that these gifts of God were not transient, as they were in Saul, but such as should abide with him whilst he lived.
3:143:14: Եւ եթէ գնասցես ՚ի ճանապարհս իմ պահե՛լ զհրամանս իմ եւ զպատուիրանս իմ որպէս եւ գնա՛ց Դաւիթ հայր քո, եւ բազմացուցի՛ց զաւուրս քո։
14 Եւ եթէ ընթանաս իմ ճանապարհով, կատարես իմ հրամաններն ու պատուիրանները, ինչպէս ընթացել էր քո հայր Դաւիթը, ապա քո կեանքի օրերը կ’երկարեցնեմ»:
14 Եթէ իմ ճամբաներուս մէջ քալես՝ իմ հրամաններս ու պատուիրանքներս պահելով, ինչպէս քու հայրդ Դաւիթ քալեց, այն ատեն քու օրերդ պիտի շատցնեմ»։
Եւ եթէ գնասցես ի ճանապարհս իմ պահել զհրամանս իմ եւ զպատուիրանս իմ որպէս եւ գնաց Դաւիթ հայր քո, եւ բազմացուցից զաւուրս քո:

3:14: Եւ եթէ գնասցես ՚ի ճանապարհս իմ պահե՛լ զհրամանս իմ եւ զպատուիրանս իմ որպէս եւ գնա՛ց Դաւիթ հայր քո, եւ բազմացուցի՛ց զաւուրս քո։
14 Եւ եթէ ընթանաս իմ ճանապարհով, կատարես իմ հրամաններն ու պատուիրանները, ինչպէս ընթացել էր քո հայր Դաւիթը, ապա քո կեանքի օրերը կ’երկարեցնեմ»:
14 Եթէ իմ ճամբաներուս մէջ քալես՝ իմ հրամաններս ու պատուիրանքներս պահելով, ինչպէս քու հայրդ Դաւիթ քալեց, այն ատեն քու օրերդ պիտի շատցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 и если будешь ходить путем Моим, сохраняя уставы Мои и заповеди Мои, как ходил отец твой Давид, Я продолжу и дни твои.
3:15 καὶ και and; even ἐξυπνίσθη εξυπνιζω wake up Σαλωμων σαλωμων and; even ἰδοὺ ιδου see!; here I am ἐνύπνιον ενυπνιον dream καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even παραγίνεται παραγινομαι happen by; come by / to / along εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔστη ιστημι stand; establish κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τοῦ ο the θυσιαστηρίου θυσιαστηριον altar τοῦ ο the κατὰ κατα down; by πρόσωπον προσωπον face; ahead of κιβωτοῦ κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master ἐν εν in Σιων σιων Siōn; Sion καὶ και and; even ἀνήγαγεν αναγω lead up; head up ὁλοκαυτώσεις ολοκαυτωσις and; even ἐποίησεν ποιεω do; make εἰρηνικὰς ειρηνικος peaceful καὶ και and; even ἐποίησεν ποιεω do; make πότον ποτος.1 drinking bout; drink μέγαν μεγας great; loud ἑαυτῷ εαυτου of himself; his own καὶ και and; even πᾶσιν πας all; every τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him
3:14 וְ wᵊ וְ and אִ֣ם׀ ʔˈim אִם if תֵּלֵ֣ךְ tēlˈēḵ הלך walk בִּ bi בְּ in דְרָכַ֗י ḏᵊrāḵˈay דֶּרֶךְ way לִ li לְ to שְׁמֹ֤ר šᵊmˈōr שׁמר keep חֻקַּי֙ ḥuqqˌay חֹק portion וּ û וְ and מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָלַ֖ךְ hālˌaḵ הלך walk דָּוִ֣יד dāwˈîḏ דָּוִד David אָבִ֑יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and הַאַרַכְתִּ֖י haʔaraḵtˌî ארך be long אֶת־ ʔeṯ- אֵת [object marker] יָמֶֽיךָ׃ ס yāmˈeʸḵā . s יֹום day
3:14. si autem ambulaveris in viis meis et custodieris praecepta mea et mandata mea sicut ambulavit pater tuus longos faciam dies tuosAnd if thou wilt walk in my ways, and keep my precepts and my commandments, as thy father walked, I will lengthen thy days.
14. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.
3:14. And if you will walk in my ways, and keep my precepts and my commandments, just as your father walked, I will lengthen your days.”
3:14. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.
And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days:

3:14 и если будешь ходить путем Моим, сохраняя уставы Мои и заповеди Мои, как ходил отец твой Давид, Я продолжу и дни твои.
3:15
καὶ και and; even
ἐξυπνίσθη εξυπνιζω wake up
Σαλωμων σαλωμων and; even
ἰδοὺ ιδου see!; here I am
ἐνύπνιον ενυπνιον dream
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
παραγίνεται παραγινομαι happen by; come by / to / along
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἔστη ιστημι stand; establish
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
τοῦ ο the
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
κιβωτοῦ κιβωτος ark
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
ἐν εν in
Σιων σιων Siōn; Sion
καὶ και and; even
ἀνήγαγεν αναγω lead up; head up
ὁλοκαυτώσεις ολοκαυτωσις and; even
ἐποίησεν ποιεω do; make
εἰρηνικὰς ειρηνικος peaceful
καὶ και and; even
ἐποίησεν ποιεω do; make
πότον ποτος.1 drinking bout; drink
μέγαν μεγας great; loud
ἑαυτῷ εαυτου of himself; his own
καὶ και and; even
πᾶσιν πας all; every
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
3:14
וְ wᵊ וְ and
אִ֣ם׀ ʔˈim אִם if
תֵּלֵ֣ךְ tēlˈēḵ הלך walk
בִּ bi בְּ in
דְרָכַ֗י ḏᵊrāḵˈay דֶּרֶךְ way
לִ li לְ to
שְׁמֹ֤ר šᵊmˈōr שׁמר keep
חֻקַּי֙ ḥuqqˌay חֹק portion
וּ û וְ and
מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָלַ֖ךְ hālˌaḵ הלך walk
דָּוִ֣יד dāwˈîḏ דָּוִד David
אָבִ֑יךָ ʔāvˈîḵā אָב father
וְ wᵊ וְ and
הַאַרַכְתִּ֖י haʔaraḵtˌî ארך be long
אֶת־ ʔeṯ- אֵת [object marker]
יָמֶֽיךָ׃ ס yāmˈeʸḵā . s יֹום day
3:14. si autem ambulaveris in viis meis et custodieris praecepta mea et mandata mea sicut ambulavit pater tuus longos faciam dies tuos
And if thou wilt walk in my ways, and keep my precepts and my commandments, as thy father walked, I will lengthen thy days.
3:14. And if you will walk in my ways, and keep my precepts and my commandments, just as your father walked, I will lengthen your days.”
3:14. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:14: I will lengthen thy days - The promise here was only conditional. As the condition was not observed Kg1 11:1-8, the right to the promise was forfeited, and it was not fulfilled. Solomon can scarcely have been more than fifty-nine or sixty at his death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: if thou: Kg1 2:3, Kg1 2:4; Ch1 22:12, Ch1 22:13, Ch1 28:9; Ch2 7:17-19; Psa 132:12; Zac 3:7
as thy: Kg1 3:3, Kg1 9:4, Kg1 9:5, Kg1 15:5; Ch2 17:3, Ch2 17:4, Ch2 29:2, Ch2 34:2; Act 13:22
I will lengthen: Deu 5:16, Deu 25:15; Psa 21:4, Psa 91:16; Pro 3:2, Pro 3:16; Ti1 4:8
John Gill
And if thou wilt walk in my ways,.... Prescribed and directed to in his word,
to keep my statutes and my commandments; ceremonial, moral, and judicial:
as thy father David did walk; which Solomon himself had observed, 3Kings 3:6; and whose walk was worthy of his imitation:
then I will lengthen thy days; the other promises of riches and honour are absolute, but this of long life conditional, depending upon his holy walk and conversation; and hence, because he failed in this the Jews observe he did not attain to long life, dying, as they suppose, at fifty two years of age; which is grounded on a wrong hypothesis, that he was but twelve years of age when he he began to reign, and he reigned forty years, as before observed.
John Wesley
And if - This caution God gives him, lest his wisdom should make him proud, careless, or presumptuous.
3:153:15: Եւ զարթեաւ Սողոմոն՝ եւ ահա երա՛զ էր. եւ յարեա՛ւ եկն յԵրուսաղէմ, եւ եկաց առաջի սեղանոյն յանդիման տապանակի ուխտին Տեառն ՚ի Սիոն. եւ մատոյց ողջակէզս, եւ արար խաղաղականս, եւ արար խրախութիւն մե՛ծ իւր եւ ամենայն ծառայից իւրոց։
15 Սողոմոնը զարթնեց եւ տեսաւ, որ դա երազ էր: Նա եկաւ Երուսաղէմ, կանգնեց Սիոնում գտնուող Տիրոջ ուխտի տապանակի դէմ յանդիման, զոհասեղանի առջեւ, ողջակէզներ ու խաղաղութեան զոհեր մատուցեց եւ մեծ խրախճանք սարքեց իր եւ իր բոլոր ծառաների համար:
15 Սողոմոն արթնցաւ եւ ահա երազ էր։ Երուսաղէմ գնաց ու Տէրոջը ուխտին տապանակին առջեւ կայնեցաւ եւ ողջակէզներ ու խաղաղութեան զոհեր մատուցանեց ու իր բոլոր ծառաներուն կոչունք ըրաւ։
Եւ զարթեաւ Սողոմոն եւ ահա երազ էր. եւ յարեաւ եկն յԵրուսաղէմ, եւ եկաց առաջի սեղանոյն յանդիման տապանակի ուխտին Տեառն [46]ի Սիոն. եւ մատոյց ողջակէզս եւ արար խաղաղականս, եւ արար խրախութիւն մեծ [47]իւր եւ`` ամենայն ծառայից իւրոց:

3:15: Եւ զարթեաւ Սողոմոն՝ եւ ահա երա՛զ էր. եւ յարեա՛ւ եկն յԵրուսաղէմ, եւ եկաց առաջի սեղանոյն յանդիման տապանակի ուխտին Տեառն ՚ի Սիոն. եւ մատոյց ողջակէզս, եւ արար խաղաղականս, եւ արար խրախութիւն մե՛ծ իւր եւ ամենայն ծառայից իւրոց։
15 Սողոմոնը զարթնեց եւ տեսաւ, որ դա երազ էր: Նա եկաւ Երուսաղէմ, կանգնեց Սիոնում գտնուող Տիրոջ ուխտի տապանակի դէմ յանդիման, զոհասեղանի առջեւ, ողջակէզներ ու խաղաղութեան զոհեր մատուցեց եւ մեծ խրախճանք սարքեց իր եւ իր բոլոր ծառաների համար:
15 Սողոմոն արթնցաւ եւ ահա երազ էր։ Երուսաղէմ գնաց ու Տէրոջը ուխտին տապանակին առջեւ կայնեցաւ եւ ողջակէզներ ու խաղաղութեան զոհեր մատուցանեց ու իր բոլոր ծառաներուն կոչունք ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 И пробудился Соломон, и вот, {это было} сновидение. И пошел он в Иерусалим и стал [пред жертвенником] пред ковчегом завета Господня, и принес всесожжения и совершил {жертвы} мирные, и сделал большой пир для всех слуг своих.
3:16 τότε τοτε at that ὤφθησαν οραω view; see δύο δυο two γυναῖκες γυνη woman; wife πόρναι πορνη prostitute τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even ἔστησαν ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
3:15 וַ wa וְ and יִּקַ֥ץ yyiqˌaṣ יקץ awake שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold חֲלֹ֑ום ḥᵃlˈôm חֲלֹום dream וַ wa וְ and יָּבֹ֨וא yyāvˌô בוא come יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וַֽ wˈa וְ and יַּעֲמֹ֣ד׀ yyaʕᵃmˈōḏ עמד stand לִ li לְ to פְנֵ֣י׀ fᵊnˈê פָּנֶה face אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord וַ wa וְ and יַּ֤עַל yyˈaʕal עלה ascend עֹלֹות֙ ʕōlôṯ עֹלָה burnt-offering וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make שְׁלָמִ֔ים šᵊlāmˈîm שֶׁלֶם final offer וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make מִשְׁתֶּ֖ה mištˌeh מִשְׁתֶּה drinking לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֲבָדָֽיו׃ פ ʕᵃvāḏˈāʸw . f עֶבֶד servant
3:15. igitur evigilavit Salomon et intellexit quod esset somnium cumque venisset Hierusalem stetit coram arca foederis Domini et obtulit holocausta et fecit victimas pacificas et grande convivium universis famulis suisAnd Solomon awaked, and perceived that it was a dream: and when he was come to Jerusalem, he stood before the ark of the covenant of the Lord, and offered holocausts, and sacrificed victims of peace offerings, and made a great feast for all his servants.
15. And Solomon awoke, and, behold, it was a dream: and he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.
3:15. Then Solomon awakened, and he understood that it was a dream. And when he had arrived in Jerusalem, he stood before the ark of the covenant of the Lord, and he offered holocausts and made victims of peace offerings, and he held a great feast for all his servants.
3:15. And Solomon awoke; and, behold, [it was] a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.
And Solomon awoke; and, behold, [it was] a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants:

3:15 И пробудился Соломон, и вот, {это было} сновидение. И пошел он в Иерусалим и стал [пред жертвенником] пред ковчегом завета Господня, и принес всесожжения и совершил {жертвы} мирные, и сделал большой пир для всех слуг своих.
3:16
τότε τοτε at that
ὤφθησαν οραω view; see
δύο δυο two
γυναῖκες γυνη woman; wife
πόρναι πορνη prostitute
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
3:15
וַ wa וְ and
יִּקַ֥ץ yyiqˌaṣ יקץ awake
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
חֲלֹ֑ום ḥᵃlˈôm חֲלֹום dream
וַ wa וְ and
יָּבֹ֨וא yyāvˌô בוא come
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וַֽ wˈa וְ and
יַּעֲמֹ֣ד׀ yyaʕᵃmˈōḏ עמד stand
לִ li לְ to
פְנֵ֣י׀ fᵊnˈê פָּנֶה face
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
וַ wa וְ and
יַּ֤עַל yyˈaʕal עלה ascend
עֹלֹות֙ ʕōlôṯ עֹלָה burnt-offering
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
שְׁלָמִ֔ים šᵊlāmˈîm שֶׁלֶם final offer
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
מִשְׁתֶּ֖ה mištˌeh מִשְׁתֶּה drinking
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֲבָדָֽיו׃ פ ʕᵃvāḏˈāʸw . f עֶבֶד servant
3:15. igitur evigilavit Salomon et intellexit quod esset somnium cumque venisset Hierusalem stetit coram arca foederis Domini et obtulit holocausta et fecit victimas pacificas et grande convivium universis famulis suis
And Solomon awaked, and perceived that it was a dream: and when he was come to Jerusalem, he stood before the ark of the covenant of the Lord, and offered holocausts, and sacrificed victims of peace offerings, and made a great feast for all his servants.
3:15. Then Solomon awakened, and he understood that it was a dream. And when he had arrived in Jerusalem, he stood before the ark of the covenant of the Lord, and he offered holocausts and made victims of peace offerings, and he held a great feast for all his servants.
3:15. And Solomon awoke; and, behold, [it was] a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.
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
15: "Воставши от сна, (Соломон) припомнил сновидение, и, уразумев, что это было Божие откровение, возвратился в столицу, и пред кивотом Божиим принес жертву благодарения" (блаж. Феодор, вопр. 13).
Albert Barnes: Notes on the Bible - 1834
3:15: Solomon determined to inaugurate his reign by a grand religious ceremonial at each of the two holy places which at this time divided between them the Rev_erence of the Jews. Having completed the religious service at Gibeon, where was the tabernacle of the congregation, he proceeded to Jerusalem, and sacrificed before the ark of the covenant, which was in Mount Zion Sa2 6:12. A great feast naturally followed on a large sacrifice of peace-offerings. In these the sacrificer always partook of the flesh of the victim, and he was commanded to call in to the feast the Levite, the stranger, the fatherless, and the widow Deu 14:29. Compare Sa2 6:19; Ch1 16:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: awoke: Gen 41:7; Jer 31:26
before: Sa2 6:17; Ch1 16:1, Ch1 16:2
peace offerings: Kg1 8:63, Kg1 8:65; Lev. 3:1-17, Lev 7:11-19; Sa2 6:18, Sa2 6:19; Ch2 7:5, Ch2 7:7-10, Ch2 30:22-26
a feast: Gen 31:54, Gen 40:20; Est 1:3; Dan 5:1; Mar 6:21
Geneva 1599
And Solomon awoke; and, behold, [it was] (i) a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.
(i) He knew that God had appeared to him in a dream.
John Gill
And Solomon awoke, and, behold, it was a dream,.... Not that it was nothing but a dream, a natural one, a vain and empty one, but a divine and supernatural one, a dream of prophecy, as the Jews call it, or a prophetic dream; a true one, which had its fall accomplishment in him, the truth of which he perceived as soon as he awoke; for he found himself possessed of such a measure of wisdom and knowledge he never had before, which occasioned the thanksgiving and joy next expressed:
and he came to Jerusalem; from Gibeon, accompanied by his nobles and servants:
and stood before the ark of the covenant the Lord; which was in a tent David had pitched for it there, 2Kings 6:17; here he stood with holy reverence, as in the presence of the Lord, and as a servant of his, to minister to him, and as a worshipper of him, with a heart full of gratitude for the great things he had done for him, and promised to him:
and offered up burnt offerings, and offered peace offerings; by way of thankfulness for his quiet settlement in the for the Lord's appearance to him at Gibeon, and what he had already given, and promised to give:
and made a feast to all his servants; in a way of joy and gladness for the above layouts; this feast was either the part of the peace offerings he offered, which belonged to the offerer to eat with his friends, or this was a special feast made at his own palace for his courtiers.
John Wesley
A dream - Not a vain dream, wherewith men are commonly deluded; but a divine dream, assuring him of the thing: which he knew, by a divine impression after he was awakened: and by the vast alteration which he presently found within himself in point of wisdom and knowledge. The ark - Which was there in the city of David, 2Kings 6:17, before which he presented himself in a way of holy adoration. Burnt offerings - Chiefly for the expiation of his and his peoples sin, through the blood of Christ, manifestly signified in these sacrifices. Peace offerings - Solemnly to praise God for all his mercies, and especially for giving him quiet possession of the kingdom, and for his glorious appearance to him in the dream, and for the promise therein made to him, and the actual accomplishment of it.
Robert Jamieson, A. R. Fausset and David Brown
behold, it was a dream--The vivid impression, the indelible recollection he had of this dream, together with the new and increased energy communicated to his mind, and the flow of worldly prosperity that rushed upon him, gave him assurance that it came by divine inspiration and originated in the grace of God. The wisdom, however, that was asked and obtained was not so much of the heart as of the head--it was wisdom not for himself personally, but for his office, such as would qualify him for the administration of justice, the government of a kingdom, and for the attainment of general scientific knowledge.
3:163:16: Յայնժամ երեւեցան երկո՛ւ կանայք պոռնիկք՝ արքայի, եւ կացին առաջի նորա։
16 Այդ ժամանակ երկու անառակ կանայք եկան ու կանգնեցին արքայի առջեւ:
16 Այն ատեն երկու պոռնիկ կիներ թագաւորին եկան ու անոր առջեւ կայնեցան։
Յայնժամ երեւեցան երկու կանայք պոռնիկք` արքայի, եւ կացին առաջի նորա:

3:16: Յայնժամ երեւեցան երկո՛ւ կանայք պոռնիկք՝ արքայի, եւ կացին առաջի նորա։
16 Այդ ժամանակ երկու անառակ կանայք եկան ու կանգնեցին արքայի առջեւ:
16 Այն ատեն երկու պոռնիկ կիներ թագաւորին եկան ու անոր առջեւ կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 Тогда пришли две женщины блудницы к царю и стали пред ним.
3:17 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife ἡ ο the μία εις.1 one; unit ἐν εν in ἐμοί εμοι me κύριε κυριος lord; master ἐγὼ εγω I καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὕτη ουτος this; he οἰκοῦμεν οικεω dwell ἐν εν in οἴκῳ οικος home; household ἑνὶ εις.1 one; unit καὶ και and; even ἐτέκομεν τικτω give birth; produce ἐν εν in τῷ ο the οἴκῳ οικος home; household
3:16 אָ֣ז ʔˈāz אָז then תָּבֹ֗אנָה tāvˈōnā בוא come שְׁתַּ֛יִם šᵊttˈayim שְׁנַיִם two נָשִׁ֥ים nāšˌîm אִשָּׁה woman זֹנֹ֖ות zōnˌôṯ זנה fornicate אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַֽ wˈa וְ and תַּעֲמֹ֖דְנָה ttaʕᵃmˌōḏᵊnā עמד stand לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
3:16. tunc venerunt duae mulieres meretrices ad regem steteruntque coram eoThen there came two women that were harlots, to the king, and stood before him.
16. Then came there two women, that were harlots, unto the king, and stood before him.
3:16. Then two women harlots went to the king, and they stood before him.
3:16. Then came there two women, [that were] harlots, unto the king, and stood before him.
Then came there two women, [that were] harlots, unto the king, and stood before him:

3:16 Тогда пришли две женщины блудницы к царю и стали пред ним.
3:17
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνὴ γυνη woman; wife
ο the
μία εις.1 one; unit
ἐν εν in
ἐμοί εμοι me
κύριε κυριος lord; master
ἐγὼ εγω I
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
αὕτη ουτος this; he
οἰκοῦμεν οικεω dwell
ἐν εν in
οἴκῳ οικος home; household
ἑνὶ εις.1 one; unit
καὶ και and; even
ἐτέκομεν τικτω give birth; produce
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
3:16
אָ֣ז ʔˈāz אָז then
תָּבֹ֗אנָה tāvˈōnā בוא come
שְׁתַּ֛יִם šᵊttˈayim שְׁנַיִם two
נָשִׁ֥ים nāšˌîm אִשָּׁה woman
זֹנֹ֖ות zōnˌôṯ זנה fornicate
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַֽ wˈa וְ and
תַּעֲמֹ֖דְנָה ttaʕᵃmˌōḏᵊnā עמד stand
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
3:16. tunc venerunt duae mulieres meretrices ad regem steteruntque coram eo
Then there came two women that were harlots, to the king, and stood before him.
3:16. Then two women harlots went to the king, and they stood before him.
3:16. Then came there two women, [that were] harlots, unto the king, and stood before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-28: Изложенное здесь, по мысли свящ. писателя, служит свидетельством мудрости Соломона, полученной им от Бога (ст. 12). "Для чего писавший сию историю поместил сказание о двух блудницах", - спрашивает блаж. Феодорит (вопр. 14). И отвечает: "Вознамерился показать мудрость царя. Ибо действительно весьма мудрого разума дело - открыть тайное, вывести наружу сокровенное, решение вопроса предоставить природе и дать ей произвести приговор. Скоро открыта та, которая матерь, и обличена та, которая не матерь". Самое происшествие могло быть заимствовано свящ. писателем из предания или из "книги дел Соломона" (XI:41). Название "блудницы" (зонот, ст. 16) имеет общий смысл - о внебрачном сожитии (ср. И. Нав. II:1). По евр. тексту. ст. 17-18, обе женщины родили в один день (так и у И. Флавия, Древн. VIII, 2, 2); напротив, по LXX, Vulg., слав. -русск., одна родила после другой на 3-й день.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Wisdom of Solomon. B. C. 1014.

16 Then came there two women, that were harlots, unto the king, and stood before him. 17 And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. 18 And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. 19 And this woman's child died in the night; because she overlaid it. 20 And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. 21 And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. 22 And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. 23 Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. 24 And the king said, Bring me a sword. And they brought a sword before the king. 25 And the king said, Divide the living child in two, and give half to the one, and half to the other. 26 Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. 27 Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. 28 And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
An instance is here given of Solomon's wisdom, to show that the grant lately made him had a real effect upon him. The proof is fetched, not from the mysteries of state and the policies of the council-board, though there no doubt he excelled, but from the trial and determination of a cause between party and party, which princes, though they devolve them upon their judges, must not think it below them to take cognizance of. Observe,
I. The case opened, not by lawyers, but by the parties themselves, though they were women, which made it the easier to such a piercing eye as Solomon had to discern between right and wrong by their own showing. These two women were harlots, kept a public house, and their children, some think, were born of fornication, because here is no mention of their husbands. It is probable the cause had been heard in the inferior courts, before it was brought before Solomon, and had been found special, the judges being unable to determine it, that Solomon's wisdom in deciding it at last might be the more taken notice of. These two women, who lived in a house together, were each of them delivered of a son within three days of one another, v. 17, 18. They were so poor that they had no servant or nurse to be with them, so slighted, because harlots, that they had no friend or relation to accompany them. One of them overlaid her child, and, in the night, exchanged it with the other (v. 19, 20), who was soon aware of the cheat put upon her, and appealed to public justice to be righted, v. 21. See, 1. What anxiety is caused by little children, how uncertain their lives are, and to how many dangers they are continually exposed. The age of infancy is the valley of the shadow of death; and the lamp of life, when first lighted, is easily blown out. It is a wonder of mercy that so few perish in the perils of nursing. 2. How much better it was in those times with children born in fornication than commonly it is now. harlots then loved their children, nursed them, and were loth to part with them; whereas now they are often sent to a distance, abandoned, or killed. But thus is was foretold that in the last days perilous times should come, when people should be without natural affection, 2 Tim. iii. 1, 3.
II. The difficulty of the case. The question was, Who was the mother of this living child, which was brought into court, to be finally adjudged either to the one or to the other? Both mothers were vehement in their claim, and showed a deep concern about it. Both were peremptory in their asseverations: "It is mine," says one. "Nay, it is mine," says the other. Neither will own the dead child, though it would be cheaper to bury that than to maintain the other: but it is the living one they strive for. The living child is therefore the parent's joy because it is their hope; and may not the dead children be so? See Jer. xxxi. 17. Now the difficulty of the case was that there was no evidence on either side. The neighbours, though it is probable that some of them were present at the birth and circumcision of the children, yet had not taken so much notice of them as to be able to distinguish them. To put the parties to the rack would have been barbarous; not she who had justice on her side, but she who was most hardy, would have had the judgment in her favour. Little stress is to be laid on extorted evidence. Judges and juries have need of wisdom to find out truth when it thus lies hid.
III. The determination of it. Solomon, having patiently heard what both sides had to say, sums up the evidence, v. 23. And now the whole court is in expectation what course Solomon's wisdom will take to find out the truth. One knows not what to say to it; another, perhaps, would determine it by lot. Solomon calls for a sword, and gives orders to divide the living child between the two contenders. Now, 1. This seemed a ridiculous decision of the case, and a brutal cutting of the knot which he could not untie. "Is this," think the sages of the law, "the wisdom of Solomon?" little dreaming what he aimed at in it. The hearts of kings, such kings, are unsearchable, Prov. xxv. 3. There was a law concerning the dividing of a living ox and a dead one. (Exod. xxi. 35), but that did not reach this case. But, 2. It proved an effectual discovery of the truth. Some think that Solomon did himself discern it, before he made this experiment, by the countenances of the women and their way of speaking: but by this he gave satisfaction to all the company, and silenced the pretender. To find out the true mother, he could not try which the child loved best, and must therefore try which loved the child best; both pretended to a motherly affection, but their sincerity will be tried when the child is in danger. (1.) She that knew the child was not her own, but in contending for it stood upon a point of honour, was well content to have it divided. She that had overlaid her own child cared not what became of this, so that the true mother might not have it: Let it be neither mine nor thine, but divide it. By this it appeared that she knew her own title to be bad, and feared Solomon would find it so, though she little suspected she was betraying herself, but thought Solomon in good earnest. If she had been the true mother she would not have forfeited her interest in the child by agreeing so readily to this bloody decision. But, (2.) She that knew the child was her own, rather than the child should be butchered, gives it up to her adversary. How feelingly does she cry out, O, my lord! give her the living child, v. 26. "Let me see it hers, rather than not see it at all." By this tenderness towards the child it appeared that she was not the careless mother that had overlaid the dead child, but was the true mother of the living one, that could not endure to see its death, having compassion on the son of her womb. "The case is plain," says Solomon; "what need of witnesses? Give her the living child; for you all see, by this undissembled compassion, she is the mother of it." Let parents show their love to their children by taking care of them, especially by taking care of their souls, and, with a holy violence, snatching them as brands out of the burning. Those are most likely to have the comfort of children that do their duty to them. Satan pretends to the heart of man, but by this it appears that he is only a pretender, that he would be content to divide with God, whereas the rightful sovereign of the heart will have all or none.
IV. We are told what a great reputation Solomon got among his people by this and other instances of his wisdom, which would have a great influence upon the ease of his government: They feared the king (v. 28), highly reverenced him, durst not in any thing oppose him, and were afraid of doing an unjust thing; for they knew, if ever it came before him, he would certainly discover it, for they saw that the wisdom of God was in him, that is, that wisdom with which God had promised to endue him. This made his face to shine, Eccl. viii. 1. This strengthened him, Eccl. vii. 19. This was better to him than weapons of war, Eccl. ix. 18. For this he was both feared and loved.
Adam Clarke: Commentary on the Bible - 1831
3:16: Then came there two women - harlots - The word זנות zonoth, which we here, and in some other places, improperly translate harlots, is by the Chaldee (the best judge in this case) rendered פונדקין pundekayan, tavern-keepers. (See on Jos 2:1 (note)). If these had been harlots, it is not likely they would have dared to appear before Solomon; and if they had been common women, it is not likely they would have had children; nor is it likely that such persons would have been permitted under the reign of David. Though there is no mention of their husbands, it is probable they might have been at this time in other parts, following their necessary occupations; and the settling the present business could not have been delayed till their return; the appeal to justice must be made immediately.
3 Kings (1 Kings) 3:25
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: two women: Lev 19:29; Deu 23:17; Jos 2:1
harlots: The word zanoth, rendered harlots, is here translated by the Targumist, the best judge in this case, pundekon, "tavern-keepers." See note on Jos 2:1, and see note on Jdg 11:1. Had these women been harlots, it is not likely that they would have dared to appear before Solomon; nor is it likely that such persons would have been permitted in the reign of David. Their husbands might at this time have been following their necessary occupations in distant parts.
stood: Exo 18:13, Exo 18:16; Num 27:2
Carl Friedrich Keil and Franz Delitzsch

Solomon's Judicial Wisdom. - As a proof that the Lord had bestowed upon Solomon unusual judicial wisdom, there is appended a decision of his in a very difficult case, in which Solomon had shown extraordinary intelligence. Two harlots living together in one house had each given birth to a child, and one of them had "overlaid" her child in the night while asleep (עליו שׁכבה אשׁר, because she had lain upon it), and had then placed her dead child in the other one's bosom and taken her living child away. When the other woman looked the next morning at the child lying in her bosom, she saw that it was not her own but the other woman's child, whereas the latter maintained the opposite. As they eventually referred the matter in dispute to the king, and each one declared that the living child was her own, the king ordered a sword to be brought, and the living child to be cut in two, and a half given to each. Then the mother of the living child, "because her bowels yearned upon her son," i.e., her maternal love was excited, cried out, "Give her (the other) the living child, but do not slay it;" whereas the latter said, "It shall be neither mine nor thine, cut it in pieces."
Geneva 1599
Then came there two women, [that were] harlots, unto the king, and (k) stood before him.
(k) By this example it appears that God kept his promise to Solomon in granting him wisdom.
John Gill
Then came there two women that were harlots unto the king,.... The same day, as Abarbinel thinks, the night before which the Lord had appeared to Solomon; this came to pass through the providence of God, that there should be immediately an instance and proof of the wisdom and understanding the Lord had given to Solomon; these women, according to the Targum, were victuallers or inn keepers; and so Ben Gersom thinks they were sellers of food, as Rahab; though he observes it is possible they might, prostitute themselves: this may be said in their favour, that common prostitutes do not usually bear children, or, when they do, take no care of them, have no affection for them, and much less are fond of them, as these seem to be; but, on the other hand, no mention being made of their husbands, and living together in one house, and alone, and being impudent, brawling, and litigious, give great suspicion of the truth of the character they bear in our version and others:
and stood before him; to lay their case before him, and each plead their own cause; it may be, it had been tried in another court before, and could not be determined, and so was brought to the king; and, if so, the wisdom of Solomon was the more conspicuous, in deciding it in the manner he did.
John Wesley
Harlots - Or, victuallers: for the Hebrew words signifies both. Yet that they are unmarried persons, seems probable, both because there is no mention of any husbands, whose office it was, if there were any such, to contest for their wives; and because they lived a solitary life in one house.
Robert Jamieson, A. R. Fausset and David Brown
HIS JUDGMENT BETWEEN TWO HARLOTS. (3Kings 3:16-28)
Then came there two women--Eastern monarchs, who generally administer justice in person, at least in all cases of difficulty, often appeal to the principles of human nature when they are at a loss otherwise to find a clue to the truth or see clearly their way through a mass of conflicting testimony. The modern history of the East abounds with anecdotes of judicial cases, in which the decision given was the result of an experiment similar to this of Solomon upon the natural feelings of the contending parties.
3:173:17: Եւ ասէ մի կինն. Յի՛ս տէր իմ. ե՛ս եւ կինս այս էաք ՚ի միում տան, եւ ծնայ ՚ի տանն.
17 Կանանցից մէկն ասաց. «Լսի՛ր ինձ, տէ՛ր իմ, ես եւ այս կինը մի տան մէջ էինք: Ես երեխայ ունեցայ այդ տանը:
17 Կիներէն մէկը ըսաւ. «Ո՛վ տէր իմ, ողորմէ՛ ինծի. ես ու այս կինը մէկ տան մէջ կը բնակինք ու նոյն տանը մէջ ասոր քով տղայ մը ծնայ։
Եւ ասէ մի կինն. Յիս տէր իմ. ես եւ կինս այս էաք ի միում տան, եւ ծնայ[48] ի տանն:

3:17: Եւ ասէ մի կինն. Յի՛ս տէր իմ. ե՛ս եւ կինս այս էաք ՚ի միում տան, եւ ծնայ ՚ի տանն.
17 Կանանցից մէկն ասաց. «Լսի՛ր ինձ, տէ՛ր իմ, ես եւ այս կինը մի տան մէջ էինք: Ես երեխայ ունեցայ այդ տանը:
17 Կիներէն մէկը ըսաւ. «Ո՛վ տէր իմ, ողորմէ՛ ինծի. ես ու այս կինը մէկ տան մէջ կը բնակինք ու նոյն տանը մէջ ասոր քով տղայ մը ծնայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17 И сказала одна женщина: о, господин мой! я и эта женщина живем в одном доме; и я родила при ней в этом доме;
3:18 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third τεκούσης τικτω give birth; produce μου μου of me; mine καὶ και and; even ἔτεκεν τικτω give birth; produce καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὕτη ουτος this; he καὶ και and; even ἡμεῖς ημεις we κατὰ κατα down; by τὸ ο the αὐτό αυτος he; him καὶ και and; even οὐκ ου not ἔστιν ειμι be οὐθεὶς ουδεις no one; not one μεθ᾿ μετα with; amid ἡμῶν ημων our πάρεξ παρεξ both ἡμῶν ημων our ἐν εν in τῷ ο the οἴκῳ οικος home; household
3:17 וַ wa וְ and תֹּ֜אמֶר ttˈōmer אמר say הָ hā הַ the אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman הָֽ hˈā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one בִּ֣י bˈî בִּי upon me אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord אֲנִי֙ ʔᵃnˌî אֲנִי i וְ wᵊ וְ and הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this יֹשְׁבֹ֖ת yōšᵊvˌōṯ ישׁב sit בְּ bᵊ בְּ in בַ֣יִת vˈayiṯ בַּיִת house אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וָ wā וְ and אֵלֵ֥ד ʔēlˌēḏ ילד bear עִמָּ֖הּ ʕimmˌāh עִם with בַּ ba בְּ in † הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
3:17. quarum una ait obsecro mi domine ego et mulier haec habitabamus in domo una et peperi apud eam in cubiculoAnd one of them said: I beseech thee, my lord, I and this woman dwelt in one house, and I was delivered of a child with her in the chamber.
17. And the one woman said, Oh my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.
3:17. And one of them said: “I beg you, my lord, I and this woman were living in one house, and I gave birth, with her in the room.
3:17. And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.
And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house:

3:17 И сказала одна женщина: о, господин мой! я и эта женщина живем в одном доме; и я родила при ней в этом доме;
3:18
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
τεκούσης τικτω give birth; produce
μου μου of me; mine
καὶ και and; even
ἔτεκεν τικτω give birth; produce
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
αὕτη ουτος this; he
καὶ και and; even
ἡμεῖς ημεις we
κατὰ κατα down; by
τὸ ο the
αὐτό αυτος he; him
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
οὐθεὶς ουδεις no one; not one
μεθ᾿ μετα with; amid
ἡμῶν ημων our
πάρεξ παρεξ both
ἡμῶν ημων our
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
3:17
וַ wa וְ and
תֹּ֜אמֶר ttˈōmer אמר say
הָ הַ the
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
הָֽ hˈā הַ the
אַחַת֙ ʔaḥˌaṯ אֶחָד one
בִּ֣י bˈî בִּי upon me
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
אֲנִי֙ ʔᵃnˌî אֲנִי i
וְ wᵊ וְ and
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
יֹשְׁבֹ֖ת yōšᵊvˌōṯ ישׁב sit
בְּ bᵊ בְּ in
בַ֣יִת vˈayiṯ בַּיִת house
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וָ וְ and
אֵלֵ֥ד ʔēlˌēḏ ילד bear
עִמָּ֖הּ ʕimmˌāh עִם with
בַּ ba בְּ in
הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
3:17. quarum una ait obsecro mi domine ego et mulier haec habitabamus in domo una et peperi apud eam in cubiculo
And one of them said: I beseech thee, my lord, I and this woman dwelt in one house, and I was delivered of a child with her in the chamber.
3:17. And one of them said: “I beg you, my lord, I and this woman were living in one house, and I gave birth, with her in the room.
3:17. And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: O my lord: Gen 43:20; Rom 13:7
John Gill
And the one woman said,.... Who was the plaintiff:
O my lord, I and this woman dwell in one house; pointing to the defendant, who stood by her:
and I was delivered of a child with her in the house; she being present at the delivery, and she only, as it should seem.
3:183:18: եւ եղեւ յաւուրն երրորդի ծնա՛ւ եւ կինս այս. եւ մեք առանձինն էաք, եւ ո՛չ ոք գոյր ընդ մեզ ՚ի տանն՝ բա՛ց ՚ի մէնջ յերկոցունց ՚ի տանն[3461]։ [3461] Այլք. Բաց ՚ի մէնջ երկոցունց։
18 Այնպէս պատահեց, որ երրորդ օրն այս կինն էլ ծնեց: Մենք էինք միայն տանը, մեր երկուսից բացի ուրիշ ոչ ոք չկար տանը:
18 Իմ ծնանելուս երրորդ օրը այս կինն ալ տղայ մը ծնաւ ու մենք մէկտեղ էինք։ Տանը մէջ մեզի հետ օտար մարդ չկար, հապա տանը մէջ մենք երկուքս մինակ էինք։
եւ եղեւ յաւուրն երրորդի[49] ծնաւ եւ կինս այս. եւ մեք առանձինն էաք, եւ ոչ ոք գոյր ընդ մեզ ի տանն` բաց ի մէնջ յերկոցունց ի տանն:

3:18: եւ եղեւ յաւուրն երրորդի ծնա՛ւ եւ կինս այս. եւ մեք առանձինն էաք, եւ ո՛չ ոք գոյր ընդ մեզ ՚ի տանն՝ բա՛ց ՚ի մէնջ յերկոցունց ՚ի տանն[3461]։
[3461] Այլք. Բաց ՚ի մէնջ երկոցունց։
18 Այնպէս պատահեց, որ երրորդ օրն այս կինն էլ ծնեց: Մենք էինք միայն տանը, մեր երկուսից բացի ուրիշ ոչ ոք չկար տանը:
18 Իմ ծնանելուս երրորդ օրը այս կինն ալ տղայ մը ծնաւ ու մենք մէկտեղ էինք։ Տանը մէջ մեզի հետ օտար մարդ չկար, հապա տանը մէջ մենք երկուքս մինակ էինք։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 на третий день после того, как я родила, родила и эта женщина; и были мы вместе, и в доме никого постороннего с нами не было; только мы две были в доме;
3:19 καὶ και and; even ἀπέθανεν αποθνησκω die ὁ ο the υἱὸς υιος son τῆς ο the γυναικὸς γυνη woman; wife ταύτης ουτος this; he τὴν ο the νύκτα νυξ night ὡς ως.1 as; how ἐπεκοιμήθη επικοιμαομαι in; on αὐτόν αυτος he; him
3:18 וַ wa וְ and יְהִ֞י yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁי֙ ššᵊlîšˌî שְׁלִישִׁי third לְ lᵊ לְ to לִדְתִּ֔י liḏtˈî ילד bear וַ wa וְ and תֵּ֖לֶד ttˌēleḏ ילד bear גַּם־ gam- גַּם even הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וַ wa וְ and אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we יַחְדָּ֗ו yaḥdˈāw יַחְדָּו together אֵֽין־ ʔˈên- אַיִן [NEG] זָ֤ר zˈār זָר strange אִתָּ֨נוּ֙ ʔittˈānû אֵת together with בַּ ba בְּ in † הַ the בַּ֔יִת bbˈayiṯ בַּיִת house זוּלָתִ֥י zûlāṯˌî זוּלָה except שְׁתַּֽיִם־ šᵊttˈayim- שְׁנַיִם two אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we בַּ ba בְּ in † הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
3:18. tertia vero die postquam ego peperi peperit et haec et eramus simul nullusque alius in domo nobiscum exceptis nobis duabusAnd the third day after I was delivered, she also was delivered; and we were together, and no other person with us in the house; only we two.
18. And it came to pass the third day after I was delivered, that this woman was delivered also; and we were together; there was no stranger with us in the house, save we two in the house.
3:18. Then, on the third day after I gave birth, she also gave birth. And we were together, with no other person with us in the house, only the two of us.
3:18. And it came to pass the third day after that I was delivered, that this woman was delivered also: and we [were] together; [there was] no stranger with us in the house, save we two in the house.
And it came to pass the third day after that I was delivered, that this woman was delivered also: and we [were] together; [there was] no stranger with us in the house, save we two in the house:

3:18 на третий день после того, как я родила, родила и эта женщина; и были мы вместе, и в доме никого постороннего с нами не было; только мы две были в доме;
3:19
καὶ και and; even
ἀπέθανεν αποθνησκω die
ο the
υἱὸς υιος son
τῆς ο the
γυναικὸς γυνη woman; wife
ταύτης ουτος this; he
τὴν ο the
νύκτα νυξ night
ὡς ως.1 as; how
ἐπεκοιμήθη επικοιμαομαι in; on
αὐτόν αυτος he; him
3:18
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁי֙ ššᵊlîšˌî שְׁלִישִׁי third
לְ lᵊ לְ to
לִדְתִּ֔י liḏtˈî ילד bear
וַ wa וְ and
תֵּ֖לֶד ttˌēleḏ ילד bear
גַּם־ gam- גַּם even
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וַ wa וְ and
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
יַחְדָּ֗ו yaḥdˈāw יַחְדָּו together
אֵֽין־ ʔˈên- אַיִן [NEG]
זָ֤ר zˈār זָר strange
אִתָּ֨נוּ֙ ʔittˈānû אֵת together with
בַּ ba בְּ in
הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
זוּלָתִ֥י zûlāṯˌî זוּלָה except
שְׁתַּֽיִם־ šᵊttˈayim- שְׁנַיִם two
אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
בַּ ba בְּ in
הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
3:18. tertia vero die postquam ego peperi peperit et haec et eramus simul nullusque alius in domo nobiscum exceptis nobis duabus
And the third day after I was delivered, she also was delivered; and we were together, and no other person with us in the house; only we two.
3:18. Then, on the third day after I gave birth, she also gave birth. And we were together, with no other person with us in the house, only the two of us.
3:18. And it came to pass the third day after that I was delivered, that this woman was delivered also: and we [were] together; [there was] no stranger with us in the house, save we two in the house.
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John Gill
And it came to pass, the third day after I was delivered,.... Of a child, as before expressed:
that this woman was delivered also; of another child; and being both of the same sex, both sons, as afterwards appears; and being so nearly of an age, it was difficult to distinguish them;
and we were together; there was no stranger with us in the house,
save we two in the house; so that in this trial no evidences could be produced on either side.
3:193:19: Եւ մեռաւ որդի սորա ՚ի գիշերի, քանզի ննջեաց ՚ի վերայ նորա.
19 Գիշերը սրա որդին մեռաւ, որովհետեւ նա իր երեխայի վրայ էր պառկել:
19 Այս կնոջ տղան գիշերով մեռած է, քանզի ասիկա անոր վրայ պառկած է։
Եւ մեռաւ որդի սորա ի գիշերի, քանզի ննջեաց ի վերայ նորա:

3:19: Եւ մեռաւ որդի սորա ՚ի գիշերի, քանզի ննջեաց ՚ի վերայ նորա.
19 Գիշերը սրա որդին մեռաւ, որովհետեւ նա իր երեխայի վրայ էր պառկել:
19 Այս կնոջ տղան գիշերով մեռած է, քանզի ասիկա անոր վրայ պառկած է։
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19 и умер сын этой женщины ночью, ибо она заспала его;
3:20 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect μέσης μεσος in the midst; in the middle τῆς ο the νυκτὸς νυξ night καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the υἱόν υιος son μου μου of me; mine ἐκ εκ from; out of τῶν ο the ἀγκαλῶν αγκαλη arm μου μου of me; mine καὶ και and; even ἐκοίμισεν κοιμιζω he; him ἐν εν in τῷ ο the κόλπῳ κολπος bosom; bay αὐτῆς αυτος he; him καὶ και and; even τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him τὸν ο the τεθνηκότα θνησκω die; departed ἐκοίμισεν κοιμιζω in τῷ ο the κόλπῳ κολπος bosom; bay μου μου of me; mine
3:19 וַ wa וְ and יָּ֛מָת yyˈāmoṯ מות die בֶּן־ ben- בֵּן son הָ hā הַ the אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לָ֑יְלָה lˈāyᵊlā לַיְלָה night אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁכְבָ֖ה šāḵᵊvˌā שׁכב lie down עָלָֽיו׃ ʕālˈāʸw עַל upon
3:19. mortuus est autem filius mulieris huius nocte dormiens quippe oppressit eumAnd this woman's child died in the night: for in her sleep she overlaid him.
19. And this woman’s child died in the night; because she overlaid it.
3:19. Then this woman’s son died in the night. For while sleeping, she smothered him.
3:19. And this woman’s child died in the night; because she overlaid it.
And this woman' s child died in the night; because she overlaid it:

3:19 и умер сын этой женщины ночью, ибо она заспала его;
3:20
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
μέσης μεσος in the midst; in the middle
τῆς ο the
νυκτὸς νυξ night
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸν ο the
υἱόν υιος son
μου μου of me; mine
ἐκ εκ from; out of
τῶν ο the
ἀγκαλῶν αγκαλη arm
μου μου of me; mine
καὶ και and; even
ἐκοίμισεν κοιμιζω he; him
ἐν εν in
τῷ ο the
κόλπῳ κολπος bosom; bay
αὐτῆς αυτος he; him
καὶ και and; even
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
τὸν ο the
τεθνηκότα θνησκω die; departed
ἐκοίμισεν κοιμιζω in
τῷ ο the
κόλπῳ κολπος bosom; bay
μου μου of me; mine
3:19
וַ wa וְ and
יָּ֛מָת yyˈāmoṯ מות die
בֶּן־ ben- בֵּן son
הָ הַ the
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁכְבָ֖ה šāḵᵊvˌā שׁכב lie down
עָלָֽיו׃ ʕālˈāʸw עַל upon
3:19. mortuus est autem filius mulieris huius nocte dormiens quippe oppressit eum
And this woman's child died in the night: for in her sleep she overlaid him.
3:19. Then this woman’s son died in the night. For while sleeping, she smothered him.
3:19. And this woman’s child died in the night; because she overlaid it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
And this woman's child died in the night,.... Whether the same night following the day it was born is not certain;
because she overlaid it; or laid upon it, being heavy through sleep, and not knowing what she did, turned herself upon it, and smothered it; because it had no previous illness, or any marks of any disease it could be thought to die of, and perhaps there might be some of its being overlaid.
John Wesley
Overlaid it - And so smothered it: which she justly conjectures, because there were evidences of that kind of death, but no appearance of any other cause thereof.
3:203:20: եւ յարեաւ ՚ի հասարակ գիշերի, եւ ա՛ռ զմանուկն իմ ՚ի գրկաց իմոց. եւ աղախին քո ՚ի քո՛ւն էր, եւ ննջեցոյց զնա ՚ի ծո՛ց իւրում. եւ զորդին իւր զմեռեալ ննջեցոյց ՚ի ծո՛ց իմում[3462]։ [3462] Ոմանք. Զմեռեալն ննջեցոյց ՚ի ծոց։
20 Սա գիշերուայ կէսին զարթնել է, վերցրել իմ մանկանն իմ գրկից, երբ ես՝ քո աղախինը, քնած եմ եղել, պառկեցրել է իր ծոցում, իսկ իր մեռած որդուն դրել է իմ ծոցը:
20 Կէս գիշերին ելած է եւ քու աղախինիդ քնացած ատենը՝ իմ տղաս քովէս առած ու զանիկա իր ծոցը պառկեցուցած է ու իր մեռած տղան իմ ծոցս պառկեցուցած է։
եւ յարեաւ ի հասարակ գիշերի, եւ առ զմանուկն իմ ի գրկաց իմոց. եւ աղախին քո ի քուն էր. եւ ննջեցոյց զնա ի ծոց իւրում. եւ զորդին իւր զմեռեալն ննջեցոյց ի ծոց իմում:

3:20: եւ յարեաւ ՚ի հասարակ գիշերի, եւ ա՛ռ զմանուկն իմ ՚ի գրկաց իմոց. եւ աղախին քո ՚ի քո՛ւն էր, եւ ննջեցոյց զնա ՚ի ծո՛ց իւրում. եւ զորդին իւր զմեռեալ ննջեցոյց ՚ի ծո՛ց իմում[3462]։
[3462] Ոմանք. Զմեռեալն ննջեցոյց ՚ի ծոց։
20 Սա գիշերուայ կէսին զարթնել է, վերցրել իմ մանկանն իմ գրկից, երբ ես՝ քո աղախինը, քնած եմ եղել, պառկեցրել է իր ծոցում, իսկ իր մեռած որդուն դրել է իմ ծոցը:
20 Կէս գիշերին ելած է եւ քու աղախինիդ քնացած ատենը՝ իմ տղաս քովէս առած ու զանիկա իր ծոցը պառկեցուցած է ու իր մեռած տղան իմ ծոցս պառկեցուցած է։
zohrab-1805▾ eastern-1994▾ western am▾
3:203:20 и встала она ночью, и взяла сына моего от меня, когда я, раба твоя, спала, и положила его к своей груди, а своего мертвого сына положила к моей груди;
3:21 καὶ και and; even ἀνέστην ανιστημι stand up; resurrect τὸ ο the πρωὶ πρωι early θηλάσαι θηλαζω nurse τὸν ο the υἱόν υιος son μου μου of me; mine καὶ και and; even ἐκεῖνος εκεινος that ἦν ειμι be τεθνηκώς θνησκω die; departed καὶ και and; even ἰδοὺ ιδου see!; here I am κατενόησα κατανοεω take note of αὐτὸν αυτος he; him πρωί πρωι early καὶ και and; even ἰδοὺ ιδου see!; here I am οὐκ ου not ἦν ειμι be ὁ ο the υἱός υιος son μου μου of me; mine ὃν ος who; what ἔτεκον τικτω give birth; produce
3:20 וַ wa וְ and תָּקָם֩ ttāqˌām קום arise בְּ bᵊ בְּ in תֹ֨וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the לַּ֜יְלָה llˈaylā לַיְלָה night וַ wa וְ and תִּקַּ֧ח ttiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] בְּנִ֣י bᵊnˈî בֵּן son מֵֽ mˈē מִן from אֶצְלִ֗י ʔeṣlˈî אֵצֶל side וַ wa וְ and אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid יְשֵׁנָ֔ה yᵊšēnˈā יָשֵׁן sleeping וַ wa וְ and תַּשְׁכִּיבֵ֖הוּ ttaškîvˌēhû שׁכב lie down בְּ bᵊ בְּ in חֵיקָ֑הּ ḥêqˈāh חֵיק lap וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנָ֥הּ bᵊnˌāh בֵּן son הַ ha הַ the מֵּ֖ת mmˌēṯ מות die הִשְׁכִּ֥יבָה hiškˌîvā שׁכב lie down בְ vᵊ בְּ in חֵיקִֽי׃ ḥêqˈî חֵיק lap
3:20. et consurgens intempesta nocte silentio tulit filium meum de latere meo ancillae tuae dormientis et conlocavit in sinu suo suum autem filium qui erat mortuus posuit in sinu meoAnd rising in the dead time of the night, she took my child from my side, while I, thy handmaid, was asleep, and laid it in her bosom: and laid her dead child in my bosom.
20. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
3:20. And rising up in the silent depths of the night, she took my son from my side, while I, your handmaid, was sleeping, and she set him in her bosom. Then she placed her dead son in my bosom.
3:20. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom:

3:20 и встала она ночью, и взяла сына моего от меня, когда я, раба твоя, спала, и положила его к своей груди, а своего мертвого сына положила к моей груди;
3:21
καὶ και and; even
ἀνέστην ανιστημι stand up; resurrect
τὸ ο the
πρωὶ πρωι early
θηλάσαι θηλαζω nurse
τὸν ο the
υἱόν υιος son
μου μου of me; mine
καὶ και and; even
ἐκεῖνος εκεινος that
ἦν ειμι be
τεθνηκώς θνησκω die; departed
καὶ και and; even
ἰδοὺ ιδου see!; here I am
κατενόησα κατανοεω take note of
αὐτὸν αυτος he; him
πρωί πρωι early
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἦν ειμι be
ο the
υἱός υιος son
μου μου of me; mine
ὃν ος who; what
ἔτεκον τικτω give birth; produce
3:20
וַ wa וְ and
תָּקָם֩ ttāqˌām קום arise
בְּ bᵊ בְּ in
תֹ֨וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
לַּ֜יְלָה llˈaylā לַיְלָה night
וַ wa וְ and
תִּקַּ֧ח ttiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִ֣י bᵊnˈî בֵּן son
מֵֽ mˈē מִן from
אֶצְלִ֗י ʔeṣlˈî אֵצֶל side
וַ wa וְ and
אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid
יְשֵׁנָ֔ה yᵊšēnˈā יָשֵׁן sleeping
וַ wa וְ and
תַּשְׁכִּיבֵ֖הוּ ttaškîvˌēhû שׁכב lie down
בְּ bᵊ בְּ in
חֵיקָ֑הּ ḥêqˈāh חֵיק lap
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָ֥הּ bᵊnˌāh בֵּן son
הַ ha הַ the
מֵּ֖ת mmˌēṯ מות die
הִשְׁכִּ֥יבָה hiškˌîvā שׁכב lie down
בְ vᵊ בְּ in
חֵיקִֽי׃ ḥêqˈî חֵיק lap
3:20. et consurgens intempesta nocte silentio tulit filium meum de latere meo ancillae tuae dormientis et conlocavit in sinu suo suum autem filium qui erat mortuus posuit in sinu meo
And rising in the dead time of the night, she took my child from my side, while I, thy handmaid, was asleep, and laid it in her bosom: and laid her dead child in my bosom.
3:20. And rising up in the silent depths of the night, she took my son from my side, while I, your handmaid, was sleeping, and she set him in her bosom. Then she placed her dead son in my bosom.
3:20. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: midnight: Job 24:13-17; Psa 139:11; Mat 13:25; Joh 3:20
took: Kg1 3:21
Geneva 1599
And she arose at midnight, and (l) took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
(l) She stole the living child to avoid both the shame and punishment.
John Gill
And she arose at midnight,.... Perceiving what she had done, that she had overlaid her child, and it was dead; either through fear of punishment inflicted on persons thus negligent, or because of the disgrace of it, taking no more care of her child, she made use of the following stratagem:
and took my son from beside me, while thine handmaid slept; this served to puzzle the cause, for how could she know what she did when she was asleep? this she could not prove, it was only conjecture:
and laid it in her bosom, and laid her dead child in my bosom; where she found it in the morning; but still what proof was there that it was the other woman's, and not her own, that lay dead in her bosom?
3:213:21: Եւ յարեայ ընդ առաւօտն դիեցուցանել զորդին իմ, եւ նա՝ էր մեռեալ. եւ հայեցայ ընդ նա այգունն, եւ ահա չէ՛ր որդին իմ զոր ծնայ[3463]։ [3463] Ոմանք. Ընդ նա այգոյն, եւ ահա։
21 Առաւօտեան վեր կացայ, որ կուրծք տամ իմ որդուն, բայց տեսայ, որ մեռած է: Ցերեկը մի լաւ դիտեցի նրան եւ տեսայ, որ դա իմ ծնած երեխան չէ»:
21 Երբ առաւօտուն ելայ, որպէս զի տղուս ծիծ տամ, ահա անիկա մեռած էր։ Աւելի ուշադրութեամբ անոր նայեցայ, տեսայ թէ անիկա իմ ծնած տղաս չէր»։
Եւ յարեայ ընդ առաւօտն դիեցուցանել զորդին իմ, եւ նա էր մեռեալ. եւ հայեցայ ընդ նա այգունն, եւ ահա չէր որդին իմ զոր ծնայ:

3:21: Եւ յարեայ ընդ առաւօտն դիեցուցանել զորդին իմ, եւ նա՝ էր մեռեալ. եւ հայեցայ ընդ նա այգունն, եւ ահա չէ՛ր որդին իմ զոր ծնայ[3463]։
[3463] Ոմանք. Ընդ նա այգոյն, եւ ահա։
21 Առաւօտեան վեր կացայ, որ կուրծք տամ իմ որդուն, բայց տեսայ, որ մեռած է: Ցերեկը մի լաւ դիտեցի նրան եւ տեսայ, որ դա իմ ծնած երեխան չէ»:
21 Երբ առաւօտուն ելայ, որպէս զի տղուս ծիծ տամ, ահա անիկա մեռած էր։ Աւելի ուշադրութեամբ անոր նայեցայ, տեսայ թէ անիկա իմ ծնած տղաս չէր»։
zohrab-1805▾ eastern-1994▾ western am▾
3:213:21 утром я встала, чтобы покормить сына моего, и вот, он был мертвый; а когда я всмотрелась в него утром, то это был не мой сын, которого я родила.
3:22 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife ἡ ο the ἑτέρα ετερος different; alternate οὐχί ουχι not; not actually ἀλλὰ αλλα but ὁ ο the υἱός υιος son μου μου of me; mine ὁ ο the ζῶν ζαω live; alive ὁ ο the δὲ δε though; while υἱός υιος son σου σου of you; your ὁ ο the τεθνηκώς θνησκω die; departed καὶ και and; even ἐλάλησαν λαλεω talk; speak ἐνώπιον ενωπιος in the face; facing τοῦ ο the βασιλέως βασιλευς monarch; king
3:21 וָ wā וְ and אָקֻ֥ם ʔāqˌum קום arise בַּ ba בְּ in † הַ the בֹּ֛קֶר bbˈōqer בֹּקֶר morning לְ lᵊ לְ to הֵינִ֥יק hênˌîq ינק suck אֶת־ ʔeṯ- אֵת [object marker] בְּנִ֖י bᵊnˌî בֵּן son וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold מֵ֑ת mˈēṯ מות die וָ wā וְ and אֶתְבֹּונֵ֤ן ʔeṯbônˈēn בין understand אֵלָיו֙ ʔēlāʸw אֶל to בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold לֹֽא־ lˈō- לֹא not הָיָ֥ה hāyˌā היה be בְנִ֖י vᵊnˌî בֵּן son אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָלָֽדְתִּי׃ yālˈāḏᵊttî ילד bear
3:21. cumque surrexissem mane ut darem lac filio meo apparuit mortuus quem diligentius intuens clara luce deprehendi non esse meum quem genueramAnd when I arose in the morning, to give my child suck, behold it was dead: but considering him more diligently, when it was clear day, I found that it was not mine which I bore.
21. And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
3:21. And when I had arisen in the morning, so that I might give milk to my son, he appeared to be dead. But gazing upon him more diligently in the light of day, I realized that he was not mine, whom I had born.”
3:21. And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear:

3:21 утром я встала, чтобы покормить сына моего, и вот, он был мертвый; а когда я всмотрелась в него утром, то это был не мой сын, которого я родила.
3:22
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνὴ γυνη woman; wife
ο the
ἑτέρα ετερος different; alternate
οὐχί ουχι not; not actually
ἀλλὰ αλλα but
ο the
υἱός υιος son
μου μου of me; mine
ο the
ζῶν ζαω live; alive
ο the
δὲ δε though; while
υἱός υιος son
σου σου of you; your
ο the
τεθνηκώς θνησκω die; departed
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
βασιλέως βασιλευς monarch; king
3:21
וָ וְ and
אָקֻ֥ם ʔāqˌum קום arise
בַּ ba בְּ in
הַ the
בֹּ֛קֶר bbˈōqer בֹּקֶר morning
לְ lᵊ לְ to
הֵינִ֥יק hênˌîq ינק suck
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִ֖י bᵊnˌî בֵּן son
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
מֵ֑ת mˈēṯ מות die
וָ וְ and
אֶתְבֹּונֵ֤ן ʔeṯbônˈēn בין understand
אֵלָיו֙ ʔēlāʸw אֶל to
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
לֹֽא־ lˈō- לֹא not
הָיָ֥ה hāyˌā היה be
בְנִ֖י vᵊnˌî בֵּן son
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָלָֽדְתִּי׃ yālˈāḏᵊttî ילד bear
3:21. cumque surrexissem mane ut darem lac filio meo apparuit mortuus quem diligentius intuens clara luce deprehendi non esse meum quem genueram
And when I arose in the morning, to give my child suck, behold it was dead: but considering him more diligently, when it was clear day, I found that it was not mine which I bore.
3:21. And when I had arisen in the morning, so that I might give milk to my son, he appeared to be dead. But gazing upon him more diligently in the light of day, I realized that he was not mine, whom I had born.”
3:21. And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: give: Gen 21:7; Sa1 1:23; Lam 4:3, Lam 4:4
John Gill
And when I rose in the morning to give my child suck,.... As she used to do:
behold, it was dead; her own child, as she thought at first:
but when I had considered it in the morning; it was towards morning, or just at break of day, when she arose to suckle it, and found it dead: but when it was broad day, and the light of the morning was increased, she more narrowly viewed it, and by its features, or some marks she had observed;
behold, it was not my son which I did bear: she was fully satisfied it was not her own child, but another.
3:223:22: Եւ ասէ մեւս կինն. Ո՛չ, այլ որդի քո է մեռեալն, եւ որդի իմ կենդանին։ Եւ մեւսն եւս ասէր. Այլ որդի իմ կենդանին, եւ որդի քո մեռեալն.
22 Միւս կինն ասաց. «Ո՛չ, մեռածը քո որդին է, իմ որդին կենդանին է»: Առաջին կինն ասում էր. «Ո՛չ, կենդանին իմ որդին է, իսկ քո որդին մեռածն է»:
22 Իսկ միւս կինը ըսաւ. «Ո՛չ, հապա ողջ եղողը իմ տղաս է ու մեռածը քու տղադ է»։ Առաջինը ըսաւ. «Ո՛չ, հապա մեռածը քու տղադ է ու ողջ եղողը իմ տղաս է»։ Թագաւորին առջեւ այսպէս կը խօսէին։
Եւ ասէ մեւս կինն. Ոչ, այլ որդի քո է մեռեալն, եւ որդի իմ կենդանին: Եւ մեւսն եւս ասէր. Այլ որդի իմ կենդանին, եւ որդի քո մեռեալն. եւ խօսեցան առաջի արքայի:

3:22: Եւ ասէ մեւս կինն. Ո՛չ, այլ որդի քո է մեռեալն, եւ որդի իմ կենդանին։ Եւ մեւսն եւս ասէր. Այլ որդի իմ կենդանին, եւ որդի քո մեռեալն.
22 Միւս կինն ասաց. «Ո՛չ, մեռածը քո որդին է, իմ որդին կենդանին է»: Առաջին կինն ասում էր. «Ո՛չ, կենդանին իմ որդին է, իսկ քո որդին մեռածն է»:
22 Իսկ միւս կինը ըսաւ. «Ո՛չ, հապա ողջ եղողը իմ տղաս է ու մեռածը քու տղադ է»։ Առաջինը ըսաւ. «Ո՛չ, հապա մեռածը քու տղադ է ու ողջ եղողը իմ տղաս է»։ Թագաւորին առջեւ այսպէս կը խօսէին։
zohrab-1805▾ eastern-1994▾ western am▾
3:223:22 И сказала другая женщина: нет, мой сын живой, а твой сын мертвый. А та говорила ей: нет, твой сын мертвый, а мой живой. И говорили они так пред царем.
3:23 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king αὐταῖς αυτος he; him σὺ συ you λέγεις λεγω tell; declare οὗτος ουτος this; he ὁ ο the υἱός υιος son μου μου of me; mine ὁ ο the ζῶν ζαω live; alive καὶ και and; even ὁ ο the υἱὸς υιος son ταύτης ουτος this; he ὁ ο the τεθνηκώς θνησκω die; departed καὶ και and; even σὺ συ you λέγεις λεγω tell; declare οὐχί ουχι not; not actually ἀλλὰ αλλα but ὁ ο the υἱός υιος son μου μου of me; mine ὁ ο the ζῶν ζαω live; alive καὶ και and; even ὁ ο the υἱός υιος son σου σου of you; your ὁ ο the τεθνηκώς θνησκω die; departed
3:22 וַ wa וְ and תֹּאמֶר֩ ttōmˌer אמר say הָ hā הַ the אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman הָ hā הַ the אַחֶ֜רֶת ʔaḥˈereṯ אַחֵר other לֹ֣א lˈō לֹא not כִ֗י ḵˈî כִּי that בְּנִ֤י bᵊnˈî בֵּן son הַ ha הַ the חַי֙ ḥˌay חַי alive וּ û וְ and בְנֵ֣ךְ vᵊnˈēḵ בֵּן son הַ ha הַ the מֵּ֔ת mmˈēṯ מות die וְ wᵊ וְ and זֹ֤את zˈōṯ זֹאת this אֹמֶ֨רֶת֙ ʔōmˈereṯ אמר say לֹ֣א lˈō לֹא not כִ֔י ḵˈî כִּי that בְּנֵ֥ךְ bᵊnˌēḵ בֵּן son הַ ha הַ the מֵּ֖ת mmˌēṯ מות die וּ û וְ and בְנִ֣י vᵊnˈî בֵּן son הֶ he הַ the חָ֑י ḥˈāy חַי alive וַ wa וְ and תְּדַבֵּ֖רְנָה ttᵊḏabbˌērᵊnā דבר speak לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:22. responditque altera mulier non est ita sed filius tuus mortuus est meus autem vivit e contrario illa dicebat mentiris filius quippe meus vivit et filius tuus mortuus est atque in hunc modum contendebant coram regeAnd the other woman answered: It is not so as thou sayst, but thy child is dead, and mine is alive. On the contrary, she said; Thou liest: for my child liveth, and thy child is dead. And in this manner they strove before the king.
22. And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.
3:22. And the other woman responded: “It is not such as you say. Instead, your son is dead, but mine is alive.” To the contrary, she said: “You are lying. For my son lives, and your son is dead.” And in this manner, they were contending before the king.
3:22. And the other woman said, Nay; but the living [is] my son, and the dead [is] thy son. And this said, No; but the dead [is] thy son, and the living [is] my son. Thus they spake before the king.
And the other woman said, Nay; but the living [is] my son, and the dead [is] thy son. And this said, No; but the dead [is] thy son, and the living [is] my son. Thus they spake before the king:

3:22 И сказала другая женщина: нет, мой сын живой, а твой сын мертвый. А та говорила ей: нет, твой сын мертвый, а мой живой. И говорили они так пред царем.
3:23
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
αὐταῖς αυτος he; him
σὺ συ you
λέγεις λεγω tell; declare
οὗτος ουτος this; he
ο the
υἱός υιος son
μου μου of me; mine
ο the
ζῶν ζαω live; alive
καὶ και and; even
ο the
υἱὸς υιος son
ταύτης ουτος this; he
ο the
τεθνηκώς θνησκω die; departed
καὶ και and; even
σὺ συ you
λέγεις λεγω tell; declare
οὐχί ουχι not; not actually
ἀλλὰ αλλα but
ο the
υἱός υιος son
μου μου of me; mine
ο the
ζῶν ζαω live; alive
καὶ και and; even
ο the
υἱός υιος son
σου σου of you; your
ο the
τεθνηκώς θνησκω die; departed
3:22
וַ wa וְ and
תֹּאמֶר֩ ttōmˌer אמר say
הָ הַ the
אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman
הָ הַ the
אַחֶ֜רֶת ʔaḥˈereṯ אַחֵר other
לֹ֣א lˈō לֹא not
כִ֗י ḵˈî כִּי that
בְּנִ֤י bᵊnˈî בֵּן son
הַ ha הַ the
חַי֙ ḥˌay חַי alive
וּ û וְ and
בְנֵ֣ךְ vᵊnˈēḵ בֵּן son
הַ ha הַ the
מֵּ֔ת mmˈēṯ מות die
וְ wᵊ וְ and
זֹ֤את zˈōṯ זֹאת this
אֹמֶ֨רֶת֙ ʔōmˈereṯ אמר say
לֹ֣א lˈō לֹא not
כִ֔י ḵˈî כִּי that
בְּנֵ֥ךְ bᵊnˌēḵ בֵּן son
הַ ha הַ the
מֵּ֖ת mmˌēṯ מות die
וּ û וְ and
בְנִ֣י vᵊnˈî בֵּן son
הֶ he הַ the
חָ֑י ḥˈāy חַי alive
וַ wa וְ and
תְּדַבֵּ֖רְנָה ttᵊḏabbˌērᵊnā דבר speak
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:22. responditque altera mulier non est ita sed filius tuus mortuus est meus autem vivit e contrario illa dicebat mentiris filius quippe meus vivit et filius tuus mortuus est atque in hunc modum contendebant coram rege
And the other woman answered: It is not so as thou sayst, but thy child is dead, and mine is alive. On the contrary, she said; Thou liest: for my child liveth, and thy child is dead. And in this manner they strove before the king.
3:22. And the other woman responded: “It is not such as you say. Instead, your son is dead, but mine is alive.” To the contrary, she said: “You are lying. For my son lives, and your son is dead.” And in this manner, they were contending before the king.
3:22. And the other woman said, Nay; but the living [is] my son, and the dead [is] thy son. And this said, No; but the dead [is] thy son, and the living [is] my son. Thus they spake before the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: Nay: Kg1 3:23, Kg1 3:24
John Gill
And the other woman said,.... The defendant:
nay, but the living is my son, and the dead is thy son; she denied what the other said, but offered nothing in proof of it:
and this said; she who was the plaintiff replied in the same language:
no: but the dead is thy son, and the living is my son; without being able to add anything in confirmation of what she had deposed:
thus they spake before the king; several times, over and over again, what is before expressed, having nothing to produce on either side in proof of their assertions; so that it was very difficult to determine to whom the living child belonged.
3:233:23: եւ խօսեցան առաջի արքայի։ Եւ ասէ ցնոսա արքայ. Դու ասես՝ թէ ա՛յս որդի ի՛մ է՝ որ կենդանիս է, եւ որդի դորա մեռեալն. եւ դու ասես. Ո՛չ, այլ որդին քո մեռեալն, եւ որդին իմ կենդանին։
23 Այսպէս վիճեցին արքայի առջեւ: Արքան ասաց նրանց. «Դու ասում ես, թէ՝ “Այս կենդանին է իմ որդին, մեռածը նրա որդին է”, իսկ դու էլ ասում ես՝ “Ո՛չ, մեռածը քո որդին է, կենդանին իմ որդին է”»:
23 Այն ատեն թագաւորը ըսաւ. «Ասիկա կ’ըսէ՝ ‘Իմ տղաս այս ողջ եղողն է ու մեռածը քու տղադ է’ ու անիկա կ’ըսէ՝ ‘Ո՛չ, հապա մեռածը քու տղադ է ու ողջ եղողը իմ տղաս է’»։
Եւ [50]ասէ ցնոսա արքայ. Դու ասես թէ`` Այս որդի իմ է որ կենդանիս է, եւ որդի դորա մեռեալն. եւ [51]դու ասես``. Ոչ, այլ որդին քո մեռեալն, եւ որդին իմ կենդանին:

3:23: եւ խօսեցան առաջի արքայի։ Եւ ասէ ցնոսա արքայ. Դու ասես՝ թէ ա՛յս որդի ի՛մ է՝ որ կենդանիս է, եւ որդի դորա մեռեալն. եւ դու ասես. Ո՛չ, այլ որդին քո մեռեալն, եւ որդին իմ կենդանին։
23 Այսպէս վիճեցին արքայի առջեւ: Արքան ասաց նրանց. «Դու ասում ես, թէ՝ “Այս կենդանին է իմ որդին, մեռածը նրա որդին է”, իսկ դու էլ ասում ես՝ “Ո՛չ, մեռածը քո որդին է, կենդանին իմ որդին է”»:
23 Այն ատեն թագաւորը ըսաւ. «Ասիկա կ’ըսէ՝ ‘Իմ տղաս այս ողջ եղողն է ու մեռածը քու տղադ է’ ու անիկա կ’ըսէ՝ ‘Ո՛չ, հապա մեռածը քու տղադ է ու ողջ եղողը իմ տղաս է’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:233:23 И сказал царь: эта говорит: мой сын живой, а твой сын мертвый; а та говорит: нет, твой сын мертвый, а мой сын живой.
3:24 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king λάβετέ λαμβανω take; get μοι μοι me μάχαιραν μαχαιρα short sword καὶ και and; even προσήνεγκαν προσφερω offer; bring to τὴν ο the μάχαιραν μαχαιρα short sword ἐνώπιον ενωπιος in the face; facing τοῦ ο the βασιλέως βασιλευς monarch; king
3:23 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king זֹ֣את zˈōṯ זֹאת this אֹמֶ֔רֶת ʔōmˈereṯ אמר say זֶה־ zeh- זֶה this בְּנִ֥י bᵊnˌî בֵּן son הַ ha הַ the חַ֖י ḥˌay חַי alive וּ û וְ and בְנֵ֣ךְ vᵊnˈēḵ בֵּן son הַ ha הַ the מֵּ֑ת mmˈēṯ מות die וְ wᵊ וְ and זֹ֤את zˈōṯ זֹאת this אֹמֶ֨רֶת֙ ʔōmˈereṯ אמר say לֹ֣א lˈō לֹא not כִ֔י ḵˈî כִּי that בְּנֵ֥ךְ bᵊnˌēḵ בֵּן son הַ ha הַ the מֵּ֖ת mmˌēṯ מות die וּ û וְ and בְנִ֥י vᵊnˌî בֵּן son הֶ he הַ the חָֽי׃ פ ḥˈāy . f חַי alive
3:23. tunc rex ait haec dicit filius meus vivit et filius tuus mortuus est et ista respondit non sed filius tuus mortuus est et filius meus vivitThen said the king: The one saith, My child is alive, and thy child is dead. And the other answereth: Nay; but thy child is dead, and mine liveth.
23. Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.
3:23. Then said the king: “This one says, ‘My son is alive, and your son is dead.’ And the other responds, ‘No, instead your son is dead, but mine lives.’ ”
3:23. Then said the king, The one saith, This [is] my son that liveth, and thy son [is] the dead: and the other saith, Nay; but thy son [is] the dead, and my son [is] the living.
Then said the king, The one saith, This [is] my son that liveth, and thy son [is] the dead: and the other saith, Nay; but thy son [is] the dead, and my son [is] the living:

3:23 И сказал царь: эта говорит: мой сын живой, а твой сын мертвый; а та говорит: нет, твой сын мертвый, а мой сын живой.
3:24
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεύς βασιλευς monarch; king
λάβετέ λαμβανω take; get
μοι μοι me
μάχαιραν μαχαιρα short sword
καὶ και and; even
προσήνεγκαν προσφερω offer; bring to
τὴν ο the
μάχαιραν μαχαιρα short sword
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
βασιλέως βασιλευς monarch; king
3:23
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
זֹ֣את zˈōṯ זֹאת this
אֹמֶ֔רֶת ʔōmˈereṯ אמר say
זֶה־ zeh- זֶה this
בְּנִ֥י bᵊnˌî בֵּן son
הַ ha הַ the
חַ֖י ḥˌay חַי alive
וּ û וְ and
בְנֵ֣ךְ vᵊnˈēḵ בֵּן son
הַ ha הַ the
מֵּ֑ת mmˈēṯ מות die
וְ wᵊ וְ and
זֹ֤את zˈōṯ זֹאת this
אֹמֶ֨רֶת֙ ʔōmˈereṯ אמר say
לֹ֣א lˈō לֹא not
כִ֔י ḵˈî כִּי that
בְּנֵ֥ךְ bᵊnˌēḵ בֵּן son
הַ ha הַ the
מֵּ֖ת mmˌēṯ מות die
וּ û וְ and
בְנִ֥י vᵊnˌî בֵּן son
הֶ he הַ the
חָֽי׃ פ ḥˈāy . f חַי alive
3:23. tunc rex ait haec dicit filius meus vivit et filius tuus mortuus est et ista respondit non sed filius tuus mortuus est et filius meus vivit
Then said the king: The one saith, My child is alive, and thy child is dead. And the other answereth: Nay; but thy child is dead, and mine liveth.
3:23. Then said the king: “This one says, ‘My son is alive, and your son is dead.’ And the other responds, ‘No, instead your son is dead, but mine lives.’ ”
3:23. Then said the king, The one saith, This [is] my son that liveth, and thy son [is] the dead: and the other saith, Nay; but thy son [is] the dead, and my son [is] the living.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
Then said the king,.... As judge, summing up what had been said on both sides, which were only bare assertions without proof; the one affirming what the other denied, and the other denying what the other affirmed:
the one saith, this is my son that liveth, and thy son is the dead;
and the other saith nay; but thy son is the dead, and my son is the living; this he repeated to show to all present that no determination could be made by what had been said on each side, and that some other method must be taken.
3:243:24: Եւ ասէ արքայ. Առէ՛ք առ իս զսուրն։ Եւ բերին զսուրն առաջի արքայի։
24 Արքան ասաց. «Սուրն ի՛նձ բերէք»: Սուրը բերեցին թագաւորի մօտ:
24 Թագաւորը ըսաւ. «Ինծի սուր մը բերէք» ու թագաւորին առջեւ սուր մը բերին։
Եւ ասէ արքայ. Առէք առ իս զսուրն: Եւ բերին զսուրն առաջի արքայի:

3:24: Եւ ասէ արքայ. Առէ՛ք առ իս զսուրն։ Եւ բերին զսուրն առաջի արքայի։
24 Արքան ասաց. «Սուրն ի՛նձ բերէք»: Սուրը բերեցին թագաւորի մօտ:
24 Թագաւորը ըսաւ. «Ինծի սուր մը բերէք» ու թագաւորին առջեւ սուր մը բերին։
zohrab-1805▾ eastern-1994▾ western am▾
3:243:24 И сказал царь: подайте мне меч. И принесли меч к царю.
3:25 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king διέλετε διαιρεω divide τὸ ο the παιδίον παιδιον toddler; little child τὸ ο the θηλάζον θηλαζω nurse τὸ ο the ζῶν ζαω live; alive εἰς εις into; for δύο δυο two καὶ και and; even δότε διδωμι give; deposit τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him ταύτῃ ουτος this; he καὶ και and; even τὸ ο the ἥμισυ ημισυς half αὐτοῦ αυτος he; him ταύτῃ ουτος this; he
3:24 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king קְח֣וּ qᵊḥˈû לקח take לִי־ lî- לְ to חָ֑רֶב ḥˈārev חֶרֶב dagger וַ wa וְ and יָּבִ֥אוּ yyāvˌiʔû בוא come הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:24. dixit ergo rex adferte mihi gladium cumque adtulissent gladium coram regeThe king therefore said: Bring me a sword. And when they had brought a sword before the king,
24. And the king said, Fetch me a sword. And they brought a sword before the king.
3:24. Therefore the king said, “Bring a sword to me.” And when they had brought a sword before the king,
3:24. And the king said, Bring me a sword. And they brought a sword before the king.
And the king said, Bring me a sword. And they brought a sword before the king:

3:24 И сказал царь: подайте мне меч. И принесли меч к царю.
3:25
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεύς βασιλευς monarch; king
διέλετε διαιρεω divide
τὸ ο the
παιδίον παιδιον toddler; little child
τὸ ο the
θηλάζον θηλαζω nurse
τὸ ο the
ζῶν ζαω live; alive
εἰς εις into; for
δύο δυο two
καὶ και and; even
δότε διδωμι give; deposit
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
ταύτῃ ουτος this; he
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
αὐτοῦ αυτος he; him
ταύτῃ ουτος this; he
3:24
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
קְח֣וּ qᵊḥˈû לקח take
לִי־ lî- לְ to
חָ֑רֶב ḥˈārev חֶרֶב dagger
וַ wa וְ and
יָּבִ֥אוּ yyāvˌiʔû בוא come
הַ ha הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
3:24. dixit ergo rex adferte mihi gladium cumque adtulissent gladium coram rege
The king therefore said: Bring me a sword. And when they had brought a sword before the king,
3:24. Therefore the king said, “Bring a sword to me.” And when they had brought a sword before the king,
3:24. And the king said, Bring me a sword. And they brought a sword before the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-28: Мудрость Соломонова суда - не столько в его решительности, категоричности, сколько в глубоком знании сердца человеческого (26). По форме краткое и чуждое всякого судопроизводства решение царя казалось слишком простым: "при этом решении весь народ втайне посмеялся над царем, якобы поступившим и этом случае совершенно по-детски" (И. Флав. цит. м.) . Однако, очевидная бесспорность решения царя убедила народ в чрезвычайной мудрости его и возбудила почтительный страх к нему подданных его (28).
Geneva 1599
And the king said, (m) Bring me a sword. And they brought a sword before the king.
(m) Unless God gives judges understanding, the impudency of the trespasser will overthrow the just cause of the innocent.
John Gill
And the king said, bring me a sword,.... The design of which might not at first appear to the court, and it might be thought strange, and greatly wondered at: what should be the meaning of it:
and they brought a sword before the king; his commands were obeyed.
3:253:25: Եւ ասէ արքայ. Կտրեցէ՛ք զմանուկն զստնդիաց զկենդանի յերկուս, եւ տո՛ւք զկէսն նորա դմա՛, եւ զկէսն նորա նմա։
25 Արքան ասաց. «Կտրեցէ՛ք, երկու կէս արէ՛ք այս կենդանի ծծկեր մանկանը, նրա մի կէսը տուէ՛ք սրան ու միւս կէսը՝ նրան»:
25 Եւ թագաւորը ըսաւ. «Ողջ եղող տղան կտրեցէ՛ք, երկու կտոր ըրէք ու կէսը՝ մէկուն ու կէսն ալ միւսին տուէք»։
Եւ ասէ արքայ. Կտրեցէք զմանուկն [52]զստնդիաց զկենդանի` յերկուս, եւ տուք զկէսն նորա դմա, եւ զկէսն նորա նմա:

3:25: Եւ ասէ արքայ. Կտրեցէ՛ք զմանուկն զստնդիաց զկենդանի յերկուս, եւ տո՛ւք զկէսն նորա դմա՛, եւ զկէսն նորա նմա։
25 Արքան ասաց. «Կտրեցէ՛ք, երկու կէս արէ՛ք այս կենդանի ծծկեր մանկանը, նրա մի կէսը տուէ՛ք սրան ու միւս կէսը՝ նրան»:
25 Եւ թագաւորը ըսաւ. «Ողջ եղող տղան կտրեցէ՛ք, երկու կտոր ըրէք ու կէսը՝ մէկուն ու կէսն ալ միւսին տուէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:253:25 И сказал царь: рассеките живое дитя надвое и отдайте половину одной и половину другой.
3:26 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ἡ ο the γυνή γυνη woman; wife ἧς ος who; what ἦν ειμι be ὁ ο the υἱὸς υιος son ὁ ο the ζῶν ζαω live; alive καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king ὅτι οτι since; that ἐταράχθη ταρασσω stir up; trouble ἡ ο the μήτρα μητρα womb αὐτῆς αυτος he; him ἐπὶ επι in; on τῷ ο the υἱῷ υιος son αὐτῆς αυτος he; him καὶ και and; even εἶπεν επω say; speak ἐν εν in ἐμοί εμοι me κύριε κυριος lord; master δότε διδωμι give; deposit αὐτῇ αυτος he; him τὸ ο the παιδίον παιδιον toddler; little child καὶ και and; even θανάτῳ θανατος death μὴ μη not θανατώσητε θανατοω put to death αὐτόν αυτος he; him καὶ και and; even αὕτη ουτος this; he εἶπεν επω say; speak μήτε μητε neither; nor ἐμοὶ εμοι me μήτε μητε neither; nor αὐτῇ αυτος he; him ἔστω ειμι be διέλετε διαιρεω divide
3:25 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king גִּזְר֛וּ gizrˈû גזר cut אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֥לֶד yyˌeleḏ יֶלֶד boy הַ ha הַ the חַ֖י ḥˌay חַי alive לִ li לְ to שְׁנָ֑יִם šᵊnˈāyim שְׁנַיִם two וּ û וְ and תְנ֤וּ ṯᵊnˈû נתן give אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲצִי֙ ḥᵃṣˌî חֲצִי half לְ lᵊ לְ to אַחַ֔ת ʔaḥˈaṯ אֶחָד one וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲצִ֖י ḥᵃṣˌî חֲצִי half לְ lᵊ לְ to אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
3:25. dividite inquit infantem vivum in duas partes et date dimidiam partem uni et dimidiam partem alteriDivide, said he, the living child in two, and give half to the one and half to the other.
25. And the king said, Divide the living child in two, and give half to the one, and half to the other.
3:25. he said, “Divide the living infant in two parts, and give a half part to the one and a half part to the other.”
3:25. And the king said, Divide the living child in two, and give half to the one, and half to the other.
And the king said, Divide the living child in two, and give half to the one, and half to the other:

3:25 И сказал царь: рассеките живое дитя надвое и отдайте половину одной и половину другой.
3:26
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
γυνή γυνη woman; wife
ἧς ος who; what
ἦν ειμι be
ο the
υἱὸς υιος son
ο the
ζῶν ζαω live; alive
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
ὅτι οτι since; that
ἐταράχθη ταρασσω stir up; trouble
ο the
μήτρα μητρα womb
αὐτῆς αυτος he; him
ἐπὶ επι in; on
τῷ ο the
υἱῷ υιος son
αὐτῆς αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἐν εν in
ἐμοί εμοι me
κύριε κυριος lord; master
δότε διδωμι give; deposit
αὐτῇ αυτος he; him
τὸ ο the
παιδίον παιδιον toddler; little child
καὶ και and; even
θανάτῳ θανατος death
μὴ μη not
θανατώσητε θανατοω put to death
αὐτόν αυτος he; him
καὶ και and; even
αὕτη ουτος this; he
εἶπεν επω say; speak
μήτε μητε neither; nor
ἐμοὶ εμοι me
μήτε μητε neither; nor
αὐτῇ αυτος he; him
ἔστω ειμι be
διέλετε διαιρεω divide
3:25
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
גִּזְר֛וּ gizrˈû גזר cut
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֥לֶד yyˌeleḏ יֶלֶד boy
הַ ha הַ the
חַ֖י ḥˌay חַי alive
לִ li לְ to
שְׁנָ֑יִם šᵊnˈāyim שְׁנַיִם two
וּ û וְ and
תְנ֤וּ ṯᵊnˈû נתן give
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲצִי֙ ḥᵃṣˌî חֲצִי half
לְ lᵊ לְ to
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲצִ֖י ḥᵃṣˌî חֲצִי half
לְ lᵊ לְ to
אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
3:25. dividite inquit infantem vivum in duas partes et date dimidiam partem uni et dimidiam partem alteri
Divide, said he, the living child in two, and give half to the one and half to the other.
3:25. he said, “Divide the living infant in two parts, and give a half part to the one and a half part to the other.”
3:25. And the king said, Divide the living child in two, and give half to the one, and half to the other.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:25: Divide the living child in two - This was apparently a very strange decision, and such as nothing could vindicate had it been carried into execution; but Solomon saw that the only way to find out the real mother was by the affection and tenderness which she would necessarily show to her offspring. He plainly saw that the real mother would rather relinquish her claim to her child than see it hewn in pieces before her eyes, while it was probable the pretender would see this with indifference. He therefore orders such a mode of trial as would put the maternal affection of the real mother to the utmost proof; the plan was tried, and it succeeded. This was a proof of his sound judgment, penetration, and acquaintance with human nature; but surely it is not produced as a proof of extraordinary and supernatural wisdom. We have several similar decisions even among heathens.
Suetonius, in his life of the Emperor Claudius, cap. xv., whom he celebrates for his wonderful sagacity and penetration on some particular occasions, tells us, that this emperor discovered a woman to be the mother of a certain young man, whom she refused to acknowledge as her son, by commanding her to marry him, the proofs being doubtful on both sides; for, rather than commit this incest, she confessed the truth. His words are: Feminam, non agnoscentem fllium suum, dubia utrinque argumentorum fide, ad confessionem compulit, indicto matrimonio juvenis.
Ariopharnes, king of Thrace, being appointed to decide between three young men, who each professed to be the son of the deceased king of the Cimmerians, and claimed the crown in consequence, found out the real son by commanding each to shoot an arrow into the body of the dead king: two of them did this without hesitation, the third refused, and was therefore judged by Ariopharnes to be the real son of the deceased. Grotius, on this place, quotes this relation from Diodorus Siculus; I quote this on his authority, but have not been able to find the place in Diodorus. This is a parallel case to that in the text; a covert appeal was made to the principle of affection; and the truth was discovered, as in the case of the mother of the living child.
3 Kings (1 Kings) 3:28
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: Divide: This was apparently a very strange decision; but Solomon saw that the only way to discover the real mother was by the affection and tenderness should would necessarily shew to her offspring. The plan was tried, and succeeded; and it was a proof of his sound judgment, penetration, and acquaintance with the human heart, or rather, of his extraordinary and supernatural wisdom. See note on Kg1 3:28. The two following instances are in some faint manner to be compared to Solomon's decision, inasmuch as they also work upon the human sympathies. Suetonius, in his Life of the emperor Claudian, tells us, that this emperor discovered a woman to be the real mother of a young man, whom she refused to acknowledge, by commanding her to marry him, the proofs being doubtful on both sides; for, rather than commit incest, she confessed the truth. Diodorus Siculus also informs us, that Ariopharnes, king of Thrace, being appointed to decided between three young men, each of whom professed to be the son of the deceased king of the Cimmerians, and claimed the succession, discovered the real son by ordering each to shoot an arrow into the dead body of the king. two of them did this without hesitation; but the real son of the deceased monarch refused. Pro 25:8
John Gill
And the king said,.... To one of his officers:
divide the living child in two; not that he meant it should be actually done, though it might at first be thought he really intended it, and so strike the minds of some with horror, as it did, however, the mother; but he ordered this, to try the affections of the women, and thereby come to the true knowledge of the affair; though, some think he knew it before by their countenances and manner of speech, but that he was desirous all present might see it, and be satisfied of it:
and give half to the one, and half to the other; since both claimed it.
John Wesley
Said - Though with a design far above the reach of the two women, or of the people present, who probably with horror expected the execution of it.
3:263:26: Եւ պատասխանի ետ կինն՝ որոյ որդին կենդանի էր, եւ ասէ ցարքայ. քանզի խռովեցա՛ն աղիք նորա ՚ի վերայ որդւոյն իւրոյ, եւ ասէ. Յի՛ս տէր. տո՛ւք նմա զմանուկն կենդանի՝ եւ մահու մի՛ սպանանէք զնա։ Եւ մեւսն ասէր. Մի՛ իմ լիցի՝ եւ մի՛ դորա, կտրեցէ՛ք ընդ մէջ[3464]։ [3464] Ոմանք. Մի՛ սպանէք։
26 Այն կինը, որի որդին կենդանի էր, ցաւից գալարուեց իր որդու համար: Նա ասաց արքային. «Լսի՛ր ինձ, տէ՛ր, կենդանի մանկանը տուէ՛ք նրան, միայն թէ մի՛ սպանէք մանկանը»: Միւս կինն ասաց. «Ո՛չ իմը թող լինի, ո՛չ նրանը, մէջտեղից կիսէ՛ք նրան»:
26 Այն ատեն ողջ տղուն մայրը թագաւորին պատասխան տուաւ՝ իր տղուն վրայ աղիքը գալարելուն համար ու ըսաւ. «Ո՛վ տէր իմ, ողորմէ՛ ինծի. ողջ տղան անոր տուէք ու զանիկա մի՛ մեռցնէք»։ Բայց միւսը ըսաւ. «Ո՛չ ինծի ըլլայ, ո՛չ՝ քեզի. զանիկա ճեղքեցէ՛ք»։
Եւ պատասխանի ետ կինն որոյ որդին կենդանի էր, եւ ասէ ցարքայ, քանզի խռովեցան աղիք նորա ի վերայ որդւոյն իւրոյ, եւ ասէ. Յիս տէր, տուք նմա զմանուկն կենդանի, եւ մահու մի՛ սպանանէք զնա: Եւ մեւսն ասէր. Մի՛ իմ լիցի` եւ մի՛ դորա, կտրեցէք ընդ մէջ:

3:26: Եւ պատասխանի ետ կինն՝ որոյ որդին կենդանի էր, եւ ասէ ցարքայ. քանզի խռովեցա՛ն աղիք նորա ՚ի վերայ որդւոյն իւրոյ, եւ ասէ. Յի՛ս տէր. տո՛ւք նմա զմանուկն կենդանի՝ եւ մահու մի՛ սպանանէք զնա։ Եւ մեւսն ասէր. Մի՛ իմ լիցի՝ եւ մի՛ դորա, կտրեցէ՛ք ընդ մէջ[3464]։
[3464] Ոմանք. Մի՛ սպանէք։
26 Այն կինը, որի որդին կենդանի էր, ցաւից գալարուեց իր որդու համար: Նա ասաց արքային. «Լսի՛ր ինձ, տէ՛ր, կենդանի մանկանը տուէ՛ք նրան, միայն թէ մի՛ սպանէք մանկանը»: Միւս կինն ասաց. «Ո՛չ իմը թող լինի, ո՛չ նրանը, մէջտեղից կիսէ՛ք նրան»:
26 Այն ատեն ողջ տղուն մայրը թագաւորին պատասխան տուաւ՝ իր տղուն վրայ աղիքը գալարելուն համար ու ըսաւ. «Ո՛վ տէր իմ, ողորմէ՛ ինծի. ողջ տղան անոր տուէք ու զանիկա մի՛ մեռցնէք»։ Բայց միւսը ըսաւ. «Ո՛չ ինծի ըլլայ, ո՛չ՝ քեզի. զանիկա ճեղքեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:263:26 И отвечала та женщина, которой сын был живой, царю, ибо взволновалась вся внутренность ее от жалости к сыну своему: о, господин мой! отдайте ей этого ребенка живого и не умерщвляйте его. А другая говорила: пусть же не будет ни мне, ни тебе, рубите.
3:27 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak δότε διδωμι give; deposit τὸ ο the παιδίον παιδιον toddler; little child τῇ ο the εἰπούσῃ ερεω.1 state; mentioned δότε διδωμι give; deposit αὐτῇ αυτος he; him αὐτὸ αυτος he; him καὶ και and; even θανάτῳ θανατος death μὴ μη not θανατώσητε θανατοω put to death αὐτόν αυτος he; him αὐτὴ αυτος he; him ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him
3:26 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say הָ hā הַ the אִשָּׁה֩ ʔiššˌā אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּנָ֨הּ bᵊnˌāh בֵּן son הַ ha הַ the חַ֜י ḥˈay חַי alive אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king כִּֽי־ kˈî- כִּי that נִכְמְר֣וּ niḵmᵊrˈû כמר grow hot רַחֲמֶיהָ֮ raḥᵃmeʸhˈā רַחֲמִים compassion עַל־ ʕal- עַל upon בְּנָהּ֒ bᵊnˌāh בֵּן son וַ wa וְ and תֹּ֣אמֶר׀ ttˈōmer אמר say בִּ֣י bˈî בִּי upon me אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord תְּנוּ־ tᵊnû- נתן give לָהּ֙ lˌāh לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּל֣וּד yyālˈûḏ ילד bear הַ ha הַ the חַ֔י ḥˈay חַי alive וְ wᵊ וְ and הָמֵ֖ת hāmˌēṯ מות die אַל־ ʔal- אַל not תְּמִיתֻ֑הוּ tᵊmîṯˈuhû מות die וְ wᵊ וְ and זֹ֣את zˈōṯ זֹאת this אֹמֶ֗רֶת ʔōmˈereṯ אמר say גַּם־ gam- גַּם even לִ֥י lˌî לְ to גַם־ ḡam- גַּם even לָ֛ךְ lˈāḵ לְ to לֹ֥א lˌō לֹא not יִהְיֶ֖ה yihyˌeh היה be גְּזֹֽרוּ׃ gᵊzˈōrû גזר cut
3:26. dixit autem mulier cuius filius erat vivus ad regem commota sunt quippe viscera eius super filio suo obsecro domine date illi infantem vivum et nolite interficere eum contra illa dicebat nec mihi nec tibi sit dividaturBut the woman, whose child was alive, said to the king; (for her bowels were moved upon her child) I beseech thee, my lord, give her the child alive, and do not kill it. But the other said: Let it be neither mine nor thine; but divide it.
26. Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, Oh my lord, give her the living child, and in no wise slay it. But the other said, It shall be neither mine nor thine; divide it.
3:26. But the woman, whose son was alive, said to the king, for her heart was moved concerning her son, “I beg you, my lord, give the living infant to her, and do not kill him.” To the contrary, the other said, “Let it be neither for me, nor for you, instead divide it.”
3:26. Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].
Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide:

3:26 И отвечала та женщина, которой сын был живой, царю, ибо взволновалась вся внутренность ее от жалости к сыну своему: о, господин мой! отдайте ей этого ребенка живого и не умерщвляйте его. А другая говорила: пусть же не будет ни мне, ни тебе, рубите.
3:27
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
δότε διδωμι give; deposit
τὸ ο the
παιδίον παιδιον toddler; little child
τῇ ο the
εἰπούσῃ ερεω.1 state; mentioned
δότε διδωμι give; deposit
αὐτῇ αυτος he; him
αὐτὸ αυτος he; him
καὶ και and; even
θανάτῳ θανατος death
μὴ μη not
θανατώσητε θανατοω put to death
αὐτόν αυτος he; him
αὐτὴ αυτος he; him
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
3:26
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
הָ הַ the
אִשָּׁה֩ ʔiššˌā אִשָּׁה woman
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּנָ֨הּ bᵊnˌāh בֵּן son
הַ ha הַ the
חַ֜י ḥˈay חַי alive
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
כִּֽי־ kˈî- כִּי that
נִכְמְר֣וּ niḵmᵊrˈû כמר grow hot
רַחֲמֶיהָ֮ raḥᵃmeʸhˈā רַחֲמִים compassion
עַל־ ʕal- עַל upon
בְּנָהּ֒ bᵊnˌāh בֵּן son
וַ wa וְ and
תֹּ֣אמֶר׀ ttˈōmer אמר say
בִּ֣י bˈî בִּי upon me
אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord
תְּנוּ־ tᵊnû- נתן give
לָהּ֙ lˌāh לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּל֣וּד yyālˈûḏ ילד bear
הַ ha הַ the
חַ֔י ḥˈay חַי alive
וְ wᵊ וְ and
הָמֵ֖ת hāmˌēṯ מות die
אַל־ ʔal- אַל not
תְּמִיתֻ֑הוּ tᵊmîṯˈuhû מות die
וְ wᵊ וְ and
זֹ֣את zˈōṯ זֹאת this
אֹמֶ֗רֶת ʔōmˈereṯ אמר say
גַּם־ gam- גַּם even
לִ֥י lˌî לְ to
גַם־ ḡam- גַּם even
לָ֛ךְ lˈāḵ לְ to
לֹ֥א lˌō לֹא not
יִהְיֶ֖ה yihyˌeh היה be
גְּזֹֽרוּ׃ gᵊzˈōrû גזר cut
3:26. dixit autem mulier cuius filius erat vivus ad regem commota sunt quippe viscera eius super filio suo obsecro domine date illi infantem vivum et nolite interficere eum contra illa dicebat nec mihi nec tibi sit dividatur
But the woman, whose child was alive, said to the king; (for her bowels were moved upon her child) I beseech thee, my lord, give her the child alive, and do not kill it. But the other said: Let it be neither mine nor thine; but divide it.
3:26. But the woman, whose son was alive, said to the king, for her heart was moved concerning her son, “I beg you, my lord, give the living infant to her, and do not kill him.” To the contrary, the other said, “Let it be neither for me, nor for you, instead divide it.”
3:26. Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: her bowels: Gen 43:30; Isa 49:15; Jer 31:20; Hos 11:8; Phi 1:8, Phi 2:1; Jo1 3:17
yearned: Heb. were hot, Psa 39:3
give her: Rom 1:31; Ti2 3:3
Geneva 1599
Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and (n) in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].
(n) Her motherly affection appears in that she would rather endure the rigor of the law than see her child cruelly slain.
John Gill
Then spake the woman, whose the living child was, unto the king,.... In haste, and with great vehemency, lest the executioner should at once dispatch it:
(for her bowels yearned upon her son); not being able to bear to see his life taken away:
and she said, O my lord: or, "on me (q), my lord"; let the sin, the lie that I have told, be on me, and the punishment of it; she rather chose to be reckoned a liar, and to endure any punishment such an offence deserved, than that her child should be cut asunder:
give her the living child, and in no wise slay it; being willing to part with her interest in it, rather than it should be put to death:
but the other said, let it be neither mine nor thine, but divide it; for as she knew it was not her own, she had no affection for it, nor desire to have it; chose rather to be clear of the expense of keeping and nursing it, and would, by its being put to death, be avenged of her adversary, who had brought this cause before the king.
(q) "in me", Montanus; so Abarbinel.
3:273:27: Պատասխանի ետ արքայ եւ ասէ. Տո՛ւք դմա զմանուկն կենդանի, որ ասաց թէ տո՛ւք զդա նմա՝ եւ մահու մի՛ սպանանէք զդա. նա՛ է մայր դորա[3465]։ [3465] Ոմանք. Մի՛ սպանէք։
27 Պատասխան տուեց արքան՝ ասելով. «Նրա՛ն տուէք կենդանի մանկանը, ով ասաց, թէ՝ “Դրա՛ն տուէք, միայն թէ մի՛ սպանէք երեխային”: Նա է դրա մայրը»:
27 Թագաւորը պատասխան տուաւ ու ըսաւ. «Ողջ տղան այս կնոջ տուէք, չըլլայ թէ զանիկա մեռցնէք, քանզի անոր մայրը ասիկա է»։
Պատասխանի ետ արքայ եւ ասէ. Տուք դմա զմանուկն կենդանի, [53]որ ասաց թէ` Տուք զդա նմա`` եւ մահու մի՛ սպանանէք զդա. նա է մայր դորա:

3:27: Պատասխանի ետ արքայ եւ ասէ. Տո՛ւք դմա զմանուկն կենդանի, որ ասաց թէ տո՛ւք զդա նմա՝ եւ մահու մի՛ սպանանէք զդա. նա՛ է մայր դորա[3465]։
[3465] Ոմանք. Մի՛ սպանէք։
27 Պատասխան տուեց արքան՝ ասելով. «Նրա՛ն տուէք կենդանի մանկանը, ով ասաց, թէ՝ “Դրա՛ն տուէք, միայն թէ մի՛ սպանէք երեխային”: Նա է դրա մայրը»:
27 Թագաւորը պատասխան տուաւ ու ըսաւ. «Ողջ տղան այս կնոջ տուէք, չըլլայ թէ զանիկա մեռցնէք, քանզի անոր մայրը ասիկա է»։
zohrab-1805▾ eastern-1994▾ western am▾
3:273:27 И отвечал царь и сказал: отдайте этой живое дитя, и не умерщвляйте его: она~--- его мать.
3:28 καὶ και and; even ἤκουσαν ακουω hear πᾶς πας all; every Ισραηλ ισραηλ.1 Israel τὸ ο the κρίμα κριμα judgment τοῦτο ουτος this; he ὃ ος who; what ἔκρινεν κρινω judge; decide ὁ ο the βασιλεύς βασιλευς monarch; king καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king ὅτι οτι since; that εἶδον οραω view; see ὅτι οτι since; that φρόνησις φρονησις prudence; insight θεοῦ θεος God ἐν εν in αὐτῷ αυτος he; him τοῦ ο the ποιεῖν ποιεω do; make δικαίωμα δικαιωμα justification
3:27 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say תְּנוּ־ tᵊnû- נתן give לָהּ֙ lˌāh לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּל֣וּד yyālˈûḏ ילד bear הַ ha הַ the חַ֔י ḥˈay חַי alive וְ wᵊ וְ and הָמֵ֖ת hāmˌēṯ מות die לֹ֣א lˈō לֹא not תְמִיתֻ֑הוּ ṯᵊmîṯˈuhû מות die הִ֖יא hˌî הִיא she אִמֹּֽו׃ ʔimmˈô אֵם mother
3:27. respondens rex ait date huic infantem vivum et non occidatur haec est mater eiusThe king answered, and said: Give the living child to this woman, and let it not be killed; for she is the mother thereof.
27. Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.
3:27. The king responded and said: “Give the living infant to this woman, and do not kill it. For she is his mother.”
3:27. Then the king answered and said, Give her the living child, and in no wise slay it: she [is] the mother thereof.
Then the king answered and said, Give her the living child, and in no wise slay it: she [is] the mother thereof:

3:27 И отвечал царь и сказал: отдайте этой живое дитя, и не умерщвляйте его: она~--- его мать.
3:28
καὶ και and; even
ἤκουσαν ακουω hear
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
τὸ ο the
κρίμα κριμα judgment
τοῦτο ουτος this; he
ος who; what
ἔκρινεν κρινω judge; decide
ο the
βασιλεύς βασιλευς monarch; king
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
ὅτι οτι since; that
εἶδον οραω view; see
ὅτι οτι since; that
φρόνησις φρονησις prudence; insight
θεοῦ θεος God
ἐν εν in
αὐτῷ αυτος he; him
τοῦ ο the
ποιεῖν ποιεω do; make
δικαίωμα δικαιωμα justification
3:27
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
תְּנוּ־ tᵊnû- נתן give
לָהּ֙ lˌāh לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּל֣וּד yyālˈûḏ ילד bear
הַ ha הַ the
חַ֔י ḥˈay חַי alive
וְ wᵊ וְ and
הָמֵ֖ת hāmˌēṯ מות die
לֹ֣א lˈō לֹא not
תְמִיתֻ֑הוּ ṯᵊmîṯˈuhû מות die
הִ֖יא hˌî הִיא she
אִמֹּֽו׃ ʔimmˈô אֵם mother
3:27. respondens rex ait date huic infantem vivum et non occidatur haec est mater eius
The king answered, and said: Give the living child to this woman, and let it not be killed; for she is the mother thereof.
3:27. The king responded and said: “Give the living infant to this woman, and do not kill it. For she is his mother.”
3:27. Then the king answered and said, Give her the living child, and in no wise slay it: she [is] the mother thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch

Solomon saw from this which was the mother of the living child, and handed it over to her.
(Note: Grotius observes on this: "The ἀγχίνοια of Solomon was shown by this to be very great. There is a certain similarity in the account of Ariopharnis, king of the Thracians, who, when three persons claimed to be the sons of the king of the Cimmerii, decided that he was the son who would not obey the command to cast javelins at his father's corpse. The account is given by Diodorus Siculus.")
John Gill
Then the king answered and said, give her the living child,
and in no wise slay it,.... That is, to her who desired it might not be slain, but rather be given to her who had no right to it:
she is the mother thereof; which might be strongly concluded from her compassion for it, her eagerness and earnestness to have its life spared, and from the indifference of the other, yea, from her cruelty and barbarity in moving to have it divided.
John Wesley
She is the mother - As is evident from her natural affection to the child, which she had rather have given away from her, than destroyed.
3:283:28: Եւ լուաւ ամենայն Իսրայէլ զդատաստանն զոր դատեցաւ արքայ, եւ զահի՛ հարան յերեսաց արքայի. զի տեսին թէ իմաստութիւն Աստուծոյ է ՚ի նմա առնել իրաւունս[3466]։[3466] Ոսկան. Թէ իմաստութիւն Տեառն է ՚ի նմա։
28 Եւ ամբողջ Իսրայէլը լսելով արքայի վճռած դատաստանը՝ երկնչեց արքայից, քանզի տեսաւ, որ նրա մէջ դատաստան վարելու Աստծու իմաստնութիւնը կար:
28 Բոլոր Իսրայէլ թագաւորին կտրած դատաստանը լսելով՝ թագաւորէն վախցան. քանզի տեսան թէ անոր վրայ Աստուծոյ իմաստութիւնը կայ դատաստան ընելու համար։
Եւ լուաւ ամենայն Իսրայէլ զդատաստանն զոր դատեցաւ արքայ, եւ զահի հարան յերեսաց արքայի. զի տեսին թէ իմաստութիւն Աստուծոյ է ի նմա առնել իրաւունս:

3:28: Եւ լուաւ ամենայն Իսրայէլ զդատաստանն զոր դատեցաւ արքայ, եւ զահի՛ հարան յերեսաց արքայի. զի տեսին թէ իմաստութիւն Աստուծոյ է ՚ի նմա առնել իրաւունս[3466]։
[3466] Ոսկան. Թէ իմաստութիւն Տեառն է ՚ի նմա։
28 Եւ ամբողջ Իսրայէլը լսելով արքայի վճռած դատաստանը՝ երկնչեց արքայից, քանզի տեսաւ, որ նրա մէջ դատաստան վարելու Աստծու իմաստնութիւնը կար:
28 Բոլոր Իսրայէլ թագաւորին կտրած դատաստանը լսելով՝ թագաւորէն վախցան. քանզի տեսան թէ անոր վրայ Աստուծոյ իմաստութիւնը կայ դատաստան ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:283:28 И услышал весь Израиль о суде, как рассудил царь; и стали бояться царя, ибо увидели, что мудрость Божия в нем, чтобы производить суд.
3:28 וַ wa וְ and יִּשְׁמְע֣וּ yyišmᵊʕˈû שׁמע hear כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁפַ֣ט šāfˈaṭ שׁפט judge הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יִּֽרְא֖וּ yyˈirʔˌû ירא fear מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king כִּ֣י kˈî כִּי that רָא֔וּ rāʔˈû ראה see כִּֽי־ kˈî- כִּי that חָכְמַ֧ת ḥoḵmˈaṯ חָכְמָה wisdom אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in קִרְבֹּ֖ו qirbˌô קֶרֶב interior לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make מִשְׁפָּֽט׃ ס mišpˈāṭ . s מִשְׁפָּט justice
3:28. audivit itaque omnis Israhel iudicium quod iudicasset rex et timuerunt regem videntes sapientiam Dei esse in eo ad faciendum iudiciumAnd all Israel heard the judgment which the king had judged, and they feared the king, seeing that the wisdom of God was in him to do judgment.
28. And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
3:28. Then all of Israel heard about the judgment that the king had judged, and they feared the king, seeing that the wisdom of God was in him to accomplish judgment.
3:28. And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God [was] in him, to do judgment.
And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God [was] in him, to do judgment:

3:28 И услышал весь Израиль о суде, как рассудил царь; и стали бояться царя, ибо увидели, что мудрость Божия в нем, чтобы производить суд.
3:28
וַ wa וְ and
יִּשְׁמְע֣וּ yyišmᵊʕˈû שׁמע hear
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּשְׁפָּט֙ mmišpˌāṭ מִשְׁפָּט justice
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁפַ֣ט šāfˈaṭ שׁפט judge
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יִּֽרְא֖וּ yyˈirʔˌû ירא fear
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
כִּ֣י kˈî כִּי that
רָא֔וּ rāʔˈû ראה see
כִּֽי־ kˈî- כִּי that
חָכְמַ֧ת ḥoḵmˈaṯ חָכְמָה wisdom
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
קִרְבֹּ֖ו qirbˌô קֶרֶב interior
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
מִשְׁפָּֽט׃ ס mišpˈāṭ . s מִשְׁפָּט justice
3:28. audivit itaque omnis Israhel iudicium quod iudicasset rex et timuerunt regem videntes sapientiam Dei esse in eo ad faciendum iudicium
And all Israel heard the judgment which the king had judged, and they feared the king, seeing that the wisdom of God was in him to do judgment.
3:28. Then all of Israel heard about the judgment that the king had judged, and they feared the king, seeing that the wisdom of God was in him to accomplish judgment.
3:28. And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God [was] in him, to do judgment.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:28: They feared the king - This decision proved that they could not impose upon him; and they were afraid to do those things which might bring them before his judgment-seat.
They saw that the wisdom of God was in him - They perceived that he was taught of God, judged impartially, and could not be deceived. What was done to the other woman we are not told; justice certainly required that she should be punished for her lies and fraud.
Albert Barnes: Notes on the Bible - 1834
3:28: The wisdom of God - i. e. "Divine wisdom," "a wisdom given by God" Kg1 3:12. The ready tact and knowledge of human nature exhibited in this pattern judgment, and its special fitness to impress Orientals, have generally been admitted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: feared: Exo 14:31; Jos 4:14; Sa1 12:18; Ch1 29:24; Pro 24:21
the wisdom: Kg1 3:9-12; Ezr 7:25; Ecc 7:19; Dan 2:21, Dan 2:47, Dan 5:11; Co1 1:24, Co1 1:30; Col 2:3
in him: Heb. in the midst of him
to do: Psa 72:2, Psa 72:4
Next: 3 Kings (1 Kings) Chapter 4
Carl Friedrich Keil and Franz Delitzsch

This judicial decision convinced all the people that Solomon was endowed with divine wisdom for the administration of justice.
John Gill
And all Israel heard of the judgment which the king had judged,.... In the above case; the decision of it was divulged throughout the land, and the fame of it was spread everywhere:
and they feared the king; reverenced him as a wise, judicious, and faithful king, and feared to do anything of a criminal nature, as perceiving that he was so sagacious and penetrating, that he would discover it quickly, and bring them to shame and punishment:
for they saw that the wisdom of God was in him to do judgment; that God had put more than ordinary wisdom into him, to make a right judgment in causes that came before him, and finish them in the most just and equitable manner.
John Wesley
Wisdom of God - Divine wisdom with which God had inspired him for the government of his people.