Յեսու / Joshua - 14 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

< PreviousՅեսու - 14

Joshua - 14Next >

jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Here is, I. The general method that was taken in dividing the land, ver. 1-5. II. The demand Caleb made of Hebron, as his by promise, and therefore not to be put into the lot with the rest, ver. 6-12. And Joshua's grant of that demand, ver. 13-15. This was done at Gilgal, which was as yet their head-quarters. Adam Clarke: Commentary on the Bible - 1831 Eleazar, Joshua, and the heads of the fathers, distribute the land by lot to the people, Jos 14:1-3. The Levites receive no land, but cities to dwell in, and suburbs for their cattle, Jos 14:4, Jos 14:5. Caleb requests to have Mount Hebron for an inheritance, because of his former services, Jos 14:6-12. Joshua grants his request, Jos 14:13-15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Jos 14:1, The nine tribes and a half are to have their inheritance by lot; Jos 14:6, Caleb by privilege obtains Hebron. John Gill INTRODUCTION TO JOSHUA 14 This chapter proceeds to give an account of the countries divided to the children of Israel in the land of Canaan, Josh 14:1; but previous to that division relates the claim of Caleb to Hebron, through a promise made unto him by Moses forty five years ago, upon his report of the good land, whither he was sent a spy by him, Josh 14:6; and the grant which Joshua made of it to him, with his blessing, Josh 14:13.
14:114:1: Եւ սոքա՛ են որ ժառանգեցուցին որդւոցն Իսրայէլի յերկրին Քանանացւոց, որոց ժառանգեցուցին։ Եղիազա՛ր քահանայ, եւ Յեսու Նաւեան, եւ իշխանք նահապետութեան ցեղից որդւոցն Իսրայէլի։ 1. Սրանք են այն տեղերը, որ քանանացիների երկրում իսրայէլացիներին ժառանգութիւն տուին Եղիազար քահանան, Նաւէի որդի Յեսուն եւ իսրայէլացիների ցեղերի նահապետութեան իշխանները: 14 Քանանի երկրին մէջ Իսրայէլի որդիներուն ժառանգած տեղերը ասոնք են, որոնք Եղիազար քահանան եւ Նաւեան Յեսու ու Իսրայէլի որդիներուն ցեղերուն նահապետական իշխանները իբր ժառանգ տուին անոնց։ Եւ ^[234]սոքա են որ ժառանգեցուցին որդւոցն`` Իսրայելի յերկրին Քանանացւոց, որոց ժառանգեցուցին Եղիազար քահանայ եւ Յեսու Նաւեան եւ իշխանք նահապետութեան ցեղից որդւոցն Իսրայելի: 14:1: Եւ սոքա՛ են որ ժառանգեցուցին որդւոցն Իսրայէլի յերկրին Քանանացւոց, որոց ժառանգեցուցին։ Եղիազա՛ր քահանայ, եւ Յեսու Նաւեան, եւ իշխանք նահապետութեան ցեղից որդւոցն Իսրայէլի։ 1. Սրանք են այն տեղերը, որ քանանացիների երկրում իսրայէլացիներին ժառանգութիւն տուին Եղիազար քահանան, Նաւէի որդի Յեսուն եւ իսրայէլացիների ցեղերի նահապետութեան իշխանները: 14 Քանանի երկրին մէջ Իսրայէլի որդիներուն ժառանգած տեղերը ասոնք են, որոնք Եղիազար քահանան եւ Նաւեան Յեսու ու Իսրայէլի որդիներուն ցեղերուն նահապետական իշխանները իբր ժառանգ տուին անոնց։ zohrab-1805▾ eastern-1994▾ western am▾	14:11: Вот что получили в удел сыны Израилевы в земле Ханаанской, что разделили им в удел Елеазар священник и Иисус, сын Навин, и начальники поколений в коленах сынов Израилевых; 14:1 καὶ και and; even οὗτοι ουτος this; he οἱ ο the κατακληρονομήσαντες κατακληρονομεω possess; give possession υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan οἷς ος who; what κατεκληρονόμησεν κατακληρονομεω possess; give possession αὐτοῖς αυτος he; him Ελεαζαρ ελεαζαρ Eleazar ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ναυη ναυη and; even οἱ ο the ἄρχοντες αρχων ruling; ruler πατριῶν πατρια lineage; family line φυλῶν φυλη tribe τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 14:1 וְ wᵊ וְ and אֵ֛לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָחֲל֥וּ nāḥᵃlˌû נחל take possession בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִֽחֲל֜וּ nˈiḥᵃlˈû נחל take possession אֹותָ֗ם ʔôṯˈām אֵת [object marker] אֶלְעָזָ֤ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest וִ wi וְ and יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֔וּן nˈûn נוּן Nun וְ wᵊ וְ and רָאשֵׁ֛י rāšˈê רֹאשׁ head אֲבֹ֥ות ʔᵃvˌôṯ אָב father הַ ha הַ the מַּטֹּ֖ות mmaṭṭˌôṯ מַטֶּה staff לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 14:1. hoc est quod possederunt filii Israhel in terra Chanaan quam dederunt eis Eleazar sacerdos et Iosue filius Nun et principes familiarum per tribus IsrahelThis is what the children of Israel possessed in the land of Chanaan, which Eleazar the priest, and Josue the son of Nun, and the princes of the families by the tribes of Israel gave to them. 1. And these are the inheritances which the children of Israel took in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers’ of the tribes of the children of Israel, distributed unto them, And these [are the countries] which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them: 1: Вот что получили в удел сыны Израилевы в земле Ханаанской, что разделили им в удел Елеазар священник и Иисус, сын Навин, и начальники поколений в коленах сынов Израилевых; 14:1 καὶ και and; even οὗτοι ουτος this; he οἱ ο the κατακληρονομήσαντες κατακληρονομεω possess; give possession υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan οἷς ος who; what κατεκληρονόμησεν κατακληρονομεω possess; give possession αὐτοῖς αυτος he; him Ελεαζαρ ελεαζαρ Eleazar ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even Ἰησοῦς ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ναυη ναυη and; even οἱ ο the ἄρχοντες αρχων ruling; ruler πατριῶν πατρια lineage; family line φυλῶν φυλη tribe τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 14:1 וְ wᵊ וְ and אֵ֛לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָחֲל֥וּ nāḥᵃlˌû נחל take possession בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִֽחֲל֜וּ nˈiḥᵃlˈû נחל take possession אֹותָ֗ם ʔôṯˈām אֵת [object marker] אֶלְעָזָ֤ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest וִ wi וְ and יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֔וּן nˈûn נוּן Nun וְ wᵊ וְ and רָאשֵׁ֛י rāšˈê רֹאשׁ head אֲבֹ֥ות ʔᵃvˌôṯ אָב father הַ ha הַ the מַּטֹּ֖ות mmaṭṭˌôṯ מַטֶּה staff לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 14:1. hoc est quod possederunt filii Israhel in terra Chanaan quam dederunt eis Eleazar sacerdos et Iosue filius Nun et principes familiarum per tribus Israhel This is what the children of Israel possessed in the land of Chanaan, which Eleazar the priest, and Josue the son of Nun, and the princes of the families by the tribes of Israel gave to them. 1. And these are the inheritances which the children of Israel took in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers’ of the tribes of the children of Israel, distributed unto them, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-5: Истории раздела Ханаанской земли библейский повествователь предпослал введение, в котором изложил общие основания для этого разделения, состоящие в указании того, кто производил этот раздел, каким способом и кому. Раздел производили назначенные Моисеем первосвященник Елеазар, Иисус, сын Навина, и начальники поколений (буквально с еврейского «главы отцов колен») или князья колен (Чис XXXIV:17–28). Раздел производился посредством жребия согласно с божественным повелением, которым требовалось, чтобы при определении величины удела принимаема была во внимание многочисленность или малочисленность колена, получающего удел (Чис XXVI:53–56). Выполнение этого требования, при разделении земли по жребию, внушает то представление, что жребием указывалось только положение достававшегося колену удела в известной части Ханаанской земли, а его величина определялась сообразно с количеством лиц, составлявших колено. Самый способ бросания жребия (XVIII:6, XIX:1), нигде не указанный в священных книгах, состоял, по мнению раввинов [Keil. Iosua, 111.], в том, что ставились два влагалища (чаши или ящики), в одно из которых клались куски кожи или дощечки с надписью колен, в другое — такие же предметы с надписью частей Ханаанской земли, подлежавших разделу, при этом за выниманием знака с названием колена следовало вытягивание знака с названием области, которая и делалась достоянием колена и сообразно с его численностью расширялась или сокращалась, вся западно-иорданская страна разделена была между девятью с половиной коленами В объяснение этого в 3–4: ст. указано, во-первых, то, что два с половиной колена получили уже уделы в восточно-иорданской стране, а одно колено, вследствие своего особого назначения, не получило удела, и, во-вторых, то, что потомство Иосифа образовало два отдельных колена. Слово посему в 4-м ст. не находит для себя соответствия ни в еврейском тексте, ни в греко-славянском переводе. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Distribution of Canaan. B. C. 1444. 1 And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them. 2 By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe. 3 For Moses had given the inheritance of two tribes and a half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them. 4 For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance. 5 As the LORD commanded Moses, so the children of Israel did, and they divided the land. The historian, having in the foregoing chapter given an account of the disposal of the countries on the other side Jordan, now comes to tell us what they did with the countries in the land of Canaan. They were not conquered to be left desert, a habitation for dragons, and a court for owls, Isa. xxxiv. 13. No, the Israelites that had hitherto been closely encamped in a body, and the greatest part of them such as never knew any other way of living, must now disperse themselves to replenish these new conquests. It is said of the earth, God created it not in vain; he formed it to be inhabited, Isa. xlv. 18. Canaan would have been subdued in vain if it had not been inhabited. Yet every man might not go and settle where he pleased, but as there seems to have been in the days of Peleg an orderly and regular division of the habitable earth among the sons of Noah (Gen. x. 25, 32), so there was now such a division of the land of Canaan among the sons of Jacob. God had given Moses directions how this distribution should be made, and those directions are here punctually observed. See Num. xxvi. 53, &c. I. The managers of this great affair were Joshua the chief magistrate, Eleazar the chief priest, and ten princes, one of each of the tribes that were now to have their inheritance, whom God himself had nominated (Num. xxxiv. 17, &c.) some years before; and, it should seem, they were all now in being, and attended this service, that every tribe, having a representative of its own, might be satisfied that there was fair dealing, and might the more contentedly sit down by its lot. II. The tribes among whom this dividend was to be made were nine and a half. 1. Not the two and a half that were already seated (v. 3), though perhaps now that they saw what a good land Canaan was, and how effectually it was subdued, they might some of them repent their choice, and wish they had now been to have their lot with their brethren, upon which condition they would gladly have given up what they had on the other side Jordan; but it could not be admitted: they had made their election without power of revocation, and so must their doom be; they themselves have decided it, and they must adhere to their choice. 2. Not the tribe of Levi; this was to be otherwise provided for. God had distinguished them from, and dignified them above, the other tribes, and they must not now mingle themselves with them, nor cast in their lot among them, for this would entangle them in the affairs of this life, which would not consist with a due attendance on their sacred function. But, 3. Joseph made two tribes, Manasseh and Ephraim, pursuant to Jacob's adoption of Joseph's two sons, and so the number of the tribes was kept up to twelve, though Levi was taken out, which is intimated here (v. 4): The children of Joseph were two tribes, therefore they gave no part to Levi, they being twelve without them. III. The rule by which they went was the lot, v. 2. The disposal of that is of the Lord, Prov. xvi. 33. It was here used in an affair of weight, and which could not otherwise be accommodated to universal satisfaction, and it was used in a solemn religious manner as an appeal to God, by consent of parties. In dividing by lot, 1. They referred themselves to God, and to his wisdom and sovereignty, believing him fitter to determine for them than they for themselves. Ps. xlvii. 4, He shall choose our inheritance for us. 2. They professed a willingness to abide by the determination of it; for every man must take what is his lot, and make the best of it. In allusion to this we are said to obtain an inheritance in Christ (Eph. i. 11), eklerothemen--we have obtained it by lot, so the word signified; for it is obtained by a divine designation. Christ, our Joshua, gives eternal life to as many as were given him, John xvii. 2. Adam Clarke: Commentary on the Bible - 1831 14:1: Eleazar the priest, etc. - Eleazar, as being the minister of God in sacred things is mentioned first. Joshua, as having the supreme command in all things civil, is mentioned next. And the Heads or Princes of the twelve tribes, who in all things acted under Joshua, are mentioned last. These heads or princes were twelve, Joshua and Eleazar included; and the reader may find their names in Num 34:19-28. It is worthy of remark that no prince was taken from the tribes of Reuben and Gad, because these had already received their inheritance on the other side of Jordan, and therefore could not be interested in this division. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:1: which Eleazar: Num 34:17-29 Carl Friedrich Keil and Franz Delitzsch 14:1 Josh 14:1-5 form the heading and introduction to the account of the division of the land among the nine tribes and a half, which reaches to Josh 19, and is brought to a close by the concluding formula in Josh 19:51. The division of the land of Canaan according to the boundaries laid down in Num 34:2-12 was carried out, in accordance with the instructions in Num 34:16-29, by the high priest Eleazar, Joshua, and ten heads of fathers' houses of the nine tribes and a half, whose names are given in Num 34:18-28. "By the lot of their inheritance," i.e., by casting lots for it: this is dependent upon the previous clause, "which they distributed for inheritance to them." "As the Lord commanded through Moses" (Num 26:52-56; Num 33:54, and Num 34:13), "to the nine tribes and a half" (this is also dependent upon the clause "which they distributed for inheritance"). John Gill 14:1 And these are the countries which the children of Israel inherited in the land of Canaan,.... Of which an exact account is given in the following chapters, particularly in the Josh 15:1, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for an inheritance unto them; namely, ten princes, one of each tribe, who, with Eleazar and Joshua, were appointed of the Lord by name to do this business, even seven years ago, before their entrance into the land of Canaan, Num 34:17. John Wesley 14:1 Eleazar the priest - He best understood the laws of God by which this division was to be regulated. Heads of the fathers - Twelve persons, each the head of his tribe, who were appointed and named by God, Num 34:19, and if any of them were now dead, no doubt Joshua and Eleazar, by God's direction, put others in their stead. Robert Jamieson, A. R. Fausset and David Brown 14:1 THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Josh 14:1-5) these are the countries which the children of Israel inherited in the land of Canaan--This chapter forms the introduction to an account of the allocation of the land west of Jordan, or Canaan proper, to the nine tribes and a half. It was also made by lot in presence of a select number of superintendents, appointed according to divine directions given to Moses (see on Num 34:16). In everything pertaining to civil government, and even the division of the land, Joshua was the acknowledged chief. But in a matter to be determined by lot, a solemn appeal was made to God, and hence Eleazar, as high priest, is named before Joshua.
14:214:2: Եւ վիճակօք ժառանգեցուցին. զոր օրինակ պատուիրեաց Տէր ՚ի ձեռն Յեսուայ, իննեցունց ցեղիցն, եւ կիսոյ ցեղին։ 2. Վիճակով տուին ժառանգութիւնը այն ինը ցեղերին եւ Մանասէի կէս ցեղին, ինչպէս որ պատուիրել էր Տէրը Յեսուի[10] միջոցով,[10] 10. Եբրայերէնում՝ Մովսէսի: 2 Ինն ու կէս ցեղերուն վիճակով տրուեցաւ անոնց ժառանգութիւնը, ինչպէս Տէրը Մովսէսին միջոցով հրամայեր էր։ Եւ վիճակօք ժառանգեցուցին, զոր օրինակ պատուիրեաց Տէր ի ձեռն ^[235]Յեսուայ, իննեցունց ցեղիցն եւ կիսոյ ցեղին: 14:2: Եւ վիճակօք ժառանգեցուցին. զոր օրինակ պատուիրեաց Տէր ՚ի ձեռն Յեսուայ, իննեցունց ցեղիցն, եւ կիսոյ ցեղին։ 2. Վիճակով տուին ժառանգութիւնը այն ինը ցեղերին եւ Մանասէի կէս ցեղին, ինչպէս որ պատուիրել էր Տէրը Յեսուի[10] միջոցով, [10] 10. Եբրայերէնում՝ Մովսէսի: 2 Ինն ու կէս ցեղերուն վիճակով տրուեցաւ անոնց ժառանգութիւնը, ինչպէս Տէրը Մովսէսին միջոցով հրամայեր էր։ zohrab-1805▾ eastern-1994▾ western am▾	14:22: по жребию делили они, как повелел Господь чрез Моисея, девяти коленам и половине колена [Манассиина], 14:2 κατὰ κατα down; by κλήρους κληρος lot; allotment ἐκληρονόμησαν κληρονομεω inherit; heir ὃν ος who; what τρόπον τροπος manner; by means ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Ἰησοῦ ιησους Iēsous; Iisus ταῖς ο the ἐννέα εννεα nine φυλαῖς φυλη tribe καὶ και and; even τῷ ο the ἡμίσει ημισυς half φυλῆς φυλη tribe 14:2 בְּ bᵊ בְּ in גֹורַ֖ל ḡôrˌal גֹּורָל lot נַחֲלָתָ֑ם naḥᵃlāṯˈām נַחֲלָה heritage כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֤ה ṣiwwˈā צוה command יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to תִשְׁעַ֥ת ṯišʕˌaṯ תֵּשַׁע nine הַ ha הַ the מַּטֹּ֖ות mmaṭṭˌôṯ מַטֶּה staff וַ wa וְ and חֲצִ֥י ḥᵃṣˌî חֲצִי half הַ ha הַ the מַּטֶּֽה׃ mmaṭṭˈeh מַטֶּה staff 14:2. sorte omnia dividentes sicut praeceperat Dominus in manu Mosi novem tribubus et dimidiae tribuiDividing all by lot, as the Lord had commanded the hand of Moses, to the nine tribes, and the half tribe. 2. by the lot of their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe. By lot [was] their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and [for] the half tribe: 2: по жребию делили они, как повелел Господь чрез Моисея, девяти коленам и половине колена [Манассиина], 14:2 κατὰ κατα down; by κλήρους κληρος lot; allotment ἐκληρονόμησαν κληρονομεω inherit; heir ὃν ος who; what τρόπον τροπος manner; by means ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Ἰησοῦ ιησους Iēsous; Iisus ταῖς ο the ἐννέα εννεα nine φυλαῖς φυλη tribe καὶ και and; even τῷ ο the ἡμίσει ημισυς half φυλῆς φυλη tribe 14:2 בְּ bᵊ בְּ in גֹורַ֖ל ḡôrˌal גֹּורָל lot נַחֲלָתָ֑ם naḥᵃlāṯˈām נַחֲלָה heritage כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֤ה ṣiwwˈā צוה command יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to תִשְׁעַ֥ת ṯišʕˌaṯ תֵּשַׁע nine הַ ha הַ the מַּטֹּ֖ות mmaṭṭˌôṯ מַטֶּה staff וַ wa וְ and חֲצִ֥י ḥᵃṣˌî חֲצִי half הַ ha הַ the מַּטֶּֽה׃ mmaṭṭˈeh מַטֶּה staff 14:2. sorte omnia dividentes sicut praeceperat Dominus in manu Mosi novem tribubus et dimidiae tribui Dividing all by lot, as the Lord had commanded the hand of Moses, to the nine tribes, and the half tribe. 2. by the lot of their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 14:2: By lot was their inheritance - Concerning the meaning and use of the lot, see the note on Num 26:55; and concerning the manner of casting lots in the case of the scapegoat, see the note on Lev 16:8, Lev 16:9. On this subject Dr. Dodd has selected some good observations from Calmet and Masius, which I here borrow: "Though God had sufficiently pointed out by the predictions of Jacob when dying, and those of Moses, what portions he designed for each tribe, we readily discern an admirable proof of his wisdom in the orders he gave to decide them by lot. By this means the false interpretations which might have been given to the words of Jacob and Moses were prevented; and by striking at the root of whatever might occasion jealousies and disputes among the tribes, he evidently secured the honesty of those who were to be appointed to distribute to them the conquered countries in the land of Canaan. Besides, the success of this method gave a fresh proof of the Divinity of the Jewish religion, and the truth of its oracles. Each tribe finding itself placed by lot exactly in the spot which Jacob and Moses had foretold, it was evident that Providence had equally directed both those predictions and that lot. The event justified the truth of the promises. The more singular it was, the more clearly we discern the finger of God in it. The portion, says Masius, fell to each tribe just as Jacob had declared two hundred and fifty years before in the last moments of his life, and Moses, immediately before his death; for to the tribe of Judah fell a country abounding in vineyards and pastures; to Zebulun and Issachar, seacoasts; in that of Asher was plenty of oil, wheat, and metals; that of Benjamin, near to the temple, was, in a manner, between the shoulders of the Deity; Ephraim and Manasseh were distinguished with a territory blessed in a peculiar manner by Heaven; the land of Naphtali extended from the west to the south of the tribe of Judah. Since therefore the lot so well corresponded to these predictions, would it not be insolence and stupidity in the highest degree, not to acknowledge the inspiration of God in the word of Jacob and Moses, the direction of his hand in the lot, and his providence in the event?" How the lot was cast in this case cannot be particularly determined. It is probable, 1. That the land was geographically divided into ten portions. 2. That each portion was called by a particular name. 3. That the name of each portion was written on a separate slip of parchment, wood, etc. 4. That the names of the claimants were also written on so many slips. 5. The names of the portions, and of the tribes, were put into separate vessels. 6. Joshua, for example, put his hand into the vessel containing the names of the tribes, and took out one slip; while Eleazar took out one from the other vessel, in which the names of the portions were put. 7. The name drawn, and the portion drawn, being read, it was immediately discerned what the district was which God had designed for such a tribe. This appears to be the most easy way to determine such a business. Albert Barnes: Notes on the Bible - 1834 14:2: By lot - We are not told in what manner the lot was cast. Perhaps two urns were employed, one containing a description of the several districts to be allotted, the other the names of the tribes; and the portion of each tribe would then be determined by a simultaneous drawing from the two urns. Or a drawing might be made by some appointed person, or by a delegate of each tribe from one urn containing the description of the ten inheritances. The lot only determined in a general way the position in the country of the particular tribe concerned, whether north or south, etc.; the dimensions of each territory being left to be adjusted subsequently, according to the numbers and wants of the tribe to be provided for. Since the predilections and habits of two tribes and a half were consulted in the apportionment to them of the trans-Jordanic territory Num 32:1 there is no objection to the supposition that something of the same kind may have taken place, subject to the divine approval, in the distribution of the lands to the nine and a half other tribes; and the lot would thus be appealed to as finally deciding the matter and foreclosing jealousies and disputes. It is apparent that the casting of the ten lots did not take place simultaneously. The tribe of Judah had precedence, whether by express appointment or because its lot "came up" first, does not appear. It was, as it seems, only after this tribe had settled upon its domains, that further lots were drawn for Ephraim and the half tribe of Manasseh. After this a pause, perhaps of some duration, appears to have occurred; the camp was moved from Gilgal to Shiloh; and the further casting of lots for the other seven tribes was proceeded with at the instigation of Joshua (see Jos 18:10). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:2: lot: Though God had sufficiently pointed out by the predictions of Jacob and Moses what portions he designed for each tribe, yet we readily discern an admirable proof of His wisdom, in the orders he gave to decide them by lot. By this means the false interpretations which might have been given to the words of Jacob and Moses were pRev_ented; and by striking at the root of whatever might occasion jealousies and disputes among the tribes, he evidently secured the honesty of those appointed to distribute the conquered lands of Canaan. Besides, the success of this method gave a fresh proof of the divinity of the Jewish religion, and the truth of its oracles. Each tribe finding itself placed by lot exactly in the spot where Jacob and Moses foretold, it was evident that Providence had equally directed both the predictions and that lot; and it would be the greatest folly and presumption not to acknowledge the inspiration of God in the words of Jacob and Moses; the direction of his hand in the lot, and his providence in the event. Num 26:55, Num 26:56, Num 33:54, Num 34:13; Psa 16:5, Psa 16:6; Pro 16:33, Pro 18:18; Mat 25:34 John Gill 14:2 By lot was their inheritance,.... Every tribe had its part and portion assigned to it, by the casting of lots; which was done to prevent any future quarrels, animosities and strifes among the tribes, the disposition being of the Lord; and to show the exact agreement between the lot and the divine predictions by Jacob and Moses; and to make it appear that the division of the land was not owing to the private combination of the above men, and their private settlement of it; but to the providence of God, the directors of the lot; their chief business was to see that the lot was executed in a faithful manner, and that every tribe had its allotment according to it. In this Canaan was a type of the heavenly inheritance, which the saints obtain by lot, in and through Christ, the antitypical Joshua, Eph 1:11, as the Lord commanded by the hand of Moses, Num 26:55, for the nine tribes, and for the half tribe; see Josh 13:7; the reason why this number of them is particularly mentioned follows. John Wesley 14:2 By lot - This course God ordained, partly to prevent discontents, enmities and quarrels among the tribes, and partly to demonstrate the truth and wisdom of his providence, by which alone those parts fell to each of them, which Jacob long since, and Moses lately, foretold; so that as a learned man saith, he must be more stupid than stupidity, that doth not acknowledge a Divine hand in this matter. The lot did only determine the several parts to the several tribes, but did not precisely fix all the bounds of it; these might be either enlarged or diminished according to the greater or smaller number of the tribes.
14:314:3: Քանզի ետ Մովսէս ժառանգութիւն երկուց ցեղիցն եւ կիսոյ ցեղին յայնկոյս Յորդանանու։ Եւ Ղեւտացւոցն ո՛չ ետ ժառանգութիւն ՚ի մէջ նոցա[2280]։ [2280] Ոմանք. Երկոցունց ցեղիցն եւ կի՛՛։ 3. որովհետեւ Մովսէսը երկու ցեղերին եւ Մանասէի կէս ցեղին ժառանգութիւն տուել էր Յորդանան գետի այն կողմում: Ղեւտացիներին ժառանգութիւն չէր տուել նրանց մէջ: 3 Քանզի Մովսէս երկուք ու կէս ցեղերուն Յորդանանի անդիի կողմը ժառանգութիւն տուեր էր. բայց անոնց մէջ՝ Ղեւտացիներուն ժառանգութիւն տուած չէր. Քանզի ետ Մովսէս ժառանգութիւն երկուց ցեղիցն եւ կիսոյ ցեղին յայնկոյս Յորդանանու, եւ Ղեւտացւոցն ոչ ետ ժառանգութիւն ի մէջ նոցա: 14:3: Քանզի ետ Մովսէս ժառանգութիւն երկուց ցեղիցն եւ կիսոյ ցեղին յայնկոյս Յորդանանու։ Եւ Ղեւտացւոցն ո՛չ ետ ժառանգութիւն ՚ի մէջ նոցա[2280]։ [2280] Ոմանք. Երկոցունց ցեղիցն եւ կի՛՛։ 3. որովհետեւ Մովսէսը երկու ցեղերին եւ Մանասէի կէս ցեղին ժառանգութիւն տուել էր Յորդանան գետի այն կողմում: Ղեւտացիներին ժառանգութիւն չէր տուել նրանց մէջ: 3 Քանզի Մովսէս երկուք ու կէս ցեղերուն Յորդանանի անդիի կողմը ժառանգութիւն տուեր էր. բայց անոնց մէջ՝ Ղեւտացիներուն ժառանգութիւն տուած չէր. zohrab-1805▾ eastern-1994▾ western am▾	14:33: ибо двум коленам и половине колена [Манассиина] Моисей дал удел за Иорданом, левитам же не дал удела между ними; 14:3 ἀπὸ απο from; away τοῦ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis οὐκ ου not ἔδωκεν διδωμι give; deposit κλῆρον κληρος lot; allotment ἐν εν in αὐτοῖς αυτος he; him 14:3 כִּֽי־ kˈî- כִּי that נָתַ֨ן nāṯˌan נתן give מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses נַחֲלַ֨ת naḥᵃlˌaṯ נַחֲלָה heritage שְׁנֵ֤י šᵊnˈê שְׁנַיִם two הַ ha הַ the מַּטֹּות֙ mmaṭṭôṯ מַטֶּה staff וַ wa וְ and חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the מַּטֶּ֔ה mmaṭṭˈeh מַטֶּה staff מֵ mē מִן from עֵ֖בֶר ʕˌēver עֵבֶר opposite לַ la לְ to † הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and לַ֨ lˌa לְ to † הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite לֹֽא־ lˈō- לֹא not נָתַ֥ן nāṯˌan נתן give נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst 14:3. duabus enim tribubus et dimidiae dederat Moses trans Iordanem possessionem absque Levitis qui nihil terrae acceperunt inter fratres suosFor to two tribes and a half Moses had given possession beyond the Jordan: besides the Levites, who received no land among their brethren: 3. For Moses had given the inheritance of the two tribes and the half tribe beyond Jordan: but unto the Levites he gave none inheritance among them. For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them: 3: ибо двум коленам и половине колена [Манассиина] Моисей дал удел за Иорданом, левитам же не дал удела между ними; 14:3 ἀπὸ απο from; away τοῦ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis οὐκ ου not ἔδωκεν διδωμι give; deposit κλῆρον κληρος lot; allotment ἐν εν in αὐτοῖς αυτος he; him 14:3 כִּֽי־ kˈî- כִּי that נָתַ֨ן nāṯˌan נתן give מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses נַחֲלַ֨ת naḥᵃlˌaṯ נַחֲלָה heritage שְׁנֵ֤י šᵊnˈê שְׁנַיִם two הַ ha הַ the מַּטֹּות֙ mmaṭṭôṯ מַטֶּה staff וַ wa וְ and חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the מַּטֶּ֔ה mmaṭṭˈeh מַטֶּה staff מֵ mē מִן from עֵ֖בֶר ʕˌēver עֵבֶר opposite לַ la לְ to † הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and לַ֨ lˌa לְ to † הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite לֹֽא־ lˈō- לֹא not נָתַ֥ן nāṯˌan נתן give נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst 14:3. duabus enim tribubus et dimidiae dederat Moses trans Iordanem possessionem absque Levitis qui nihil terrae acceperunt inter fratres suos For to two tribes and a half Moses had given possession beyond the Jordan: besides the Levites, who received no land among their brethren: 3. For Moses had given the inheritance of the two tribes and the half tribe beyond Jordan: but unto the Levites he gave none inheritance among them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:3: Moses: Jos 13:8; Num 32:29-42; Deu 3:12-17 but unto: Jos 13:14, Jos 13:32, Jos 13:33 Carl Friedrich Keil and Franz Delitzsch 14:3 So many tribes were to receive their inheritance, for the two tribes and a half had already received theirs from Moses on the other side of the Jordan, and the tribe of Levi was not to receive any land for an inheritance. According to this, there seem to be only eight tribes and a half to be provided for (2 1/2 + 1 + 8 1/2 = 12); but there were really nine and a half, for the sons of Joseph formed two tribes in consequence of the adoption of Ephraim and Manasseh by the patriarch Jacob (Gen 48:5). But although the Levites were to have no share in the land, they were to receive towns to dwell in, with pasture adjoining for their cattle; these the other tribes were to give up to them out of their inheritance, according to the instructions in Num 35:1-8 (see the notes upon this passage). So far as the division of the land itself was concerned, it was to be distributed by lot, according to Num 26:52.; but, at the same time, the distribution was carried out with such special regard to the relative sizes of the different tribes, that the more numerous tribe received a larger share of the land than one that was not so numerous. This could only be accomplished, however, by their restricting the lot to the discrimination of the relative situation of the different tribes, and then deciding the extent and boundaries of their respective possessions according to the number of families of which they were composed. (Note: "This was the force of the lot: there were ten lots cast in such a manner as to decide that some were to be next to the Egyptians, some to have the sea-coasts, some to occupy the higher ground, and some to settle in the valleys. When this was done, it remained for the heads of the nation to determine the boundaries of their different territories according to some equitable standard. It was their place, therefore, to ascertain how many thousand heads there were in each tribe, and then to adjudicate a larger or smaller space according to the size of the tribe" (Calvin). Or, as Clericus observes (Num 26:52), "the lot seems to have had respect to the situation alone, and not to the extent of territory at all.") The casting of the lots was probably effected, as the Rabbins assumed, by means of two urns, one filled with slips having the names of the tribes upon them; the other, with an equal number, representing separate divisions of the land: so that when one slip, with a name upon it, was taken out of one urn, another slip, with a division of the land upon it, was taken from the other. The result of the lot was accepted as the direct decree of God; "for the lot was not controlled in any way by the opinion, or decision, or authority of men" (Calvin). See the fuller remarks at Num 26:56. In the account of the casting of the lots, the first fact which strikes us is, that after the tribes of Judah and Joseph had received their inheritance, an interruption took place, and the camp was moved from Gilgal to Shiloh, and the tabernacle erected there (Josh 18:1-9); after which the other tribes manifested so little desire to receive their inheritance, that Joshua reproved them for their indolence (Josh 18:3), and directed them to nominate a committee of twenty-one from their own number, whom he sent out to survey the land and divide it into seven parts; and it was not till after this had been done that the casting of the lots was proceeded with, and each of these seven tribes received its inheritance. The reason for this interruption is not given; and the commentators have differed in their opinions as to the cause (see Keil's former Comm. on Joshua, pp. 347ff.). The following appears to be the most probable supposition. When Joshua received the command from the Lord to divide the land among the tribes, they made an approximative division of the land into nine or ten parts, according to the general idea of its extent and principal features, which they had obtained in connection with the conquest of the country, and then commenced distributing it without any more minute survey or more accurate measurement, simply fixing the boundaries of those districts which came out first according to the size of the tribes upon whom the lots fell. As soon as that was done, these tribes began to move off into the territory allotted to them, and to take possession of it. The exact delineation of the boundaries, however, could not be effected at once, but required a longer time, and was probably not finally settled till the tribe had taken possession of its land. In this manner the tribes of Judah, Ephraim, and half Manasseh had received their inheritance one after another. And whilst they were engaged in taking possession, Shiloh was chosen, no doubt in accordance with divine instructions, as the place where the tabernacle was to be permanently erected; and there the sanctuary was set up, the whole camp, of course, removing thither at the same time. But when the casting of the lots was about to be continued for the remainder of the tribes, they showed no great desire for fixed abodes, as they had become so accustomed to a nomad life, through having been brought up in the desert, that they were much more disposed to continue it, than to take possession of a circumscribed inheritance, - a task which would require more courage and exertion, on account of the remaining Canaanites, than a life in tents, in which they might wander up and down in the land by the side of the Canaanites, and supply their wants from its productions, as Abraham, Isaac, and Jacob had formerly done, since the Canaanites who were left were so weakened by the war that the Israelites had no occasion for a moment's anxiety about them, provided they did not attempt to expel or to exterminate them. But Joshua could not rest contented with this, if he would remain faithful to the charge which he had received from the Lord. He therefore reproved these tribes for their tardiness, and commanded them to take steps for continuing the casting of lots for the land. But as the tribe of Joseph had expressed its dissatisfaction with the smallness of the inheritance allotted to it, and by so doing had manifested its cowardice, which prevented it from attacking the Canaanites who were still left in the territory that had fallen to their lot, Joshua may possibly have had his eyes opened in consequence to the fact that, if the casting of lots was continued in the manner begun, and with nothing more than an approximative definition of the different portions of the land, there was a possibility of still greater dissatisfaction arising among the other tribes, since some of them at any rate would be sure to receive portions of the land in which the Canaanites were more numerous and still stronger than in the possessions of Ephraim. He therefore gave orders, that before the casting of lots was proceeded with any further, the rest of the land should be carefully surveyed and divided into seven districts, and that a statement of the result should be laid before him, that these seven districts might be divided by lot among the seven tribes. This survey of the land no doubt very clearly showed that what remained, after deducting the possessions of Judah and Joseph, was too small for the remaining seven tribes, in proportion to what had been already divided. Moreover, it had also been discovered that Judah's share was larger than this tribe required (Josh 19:9). Consequently it was necessary that certain partial alterations should be made in the arrangements connected with the first division. The lot itself could not be pronounced invalid when it had once been cast, as its falling was regarded as the decision of God himself, and therefore it was impossible to make a fresh division of the whole land among all the tribes. The only thing that could be done was to leave the two tribes in those districts which had fallen to them by lot (Josh 18:5), but to take certain parts of their territory for the other tribes, which would leave the lot in all its integrity, as the lot itself had not determined either the size of the boundaries. This will serve to explain both the interruption to the casting of the lots, which had been commenced at Gilgal, and also the peculiar manner in which it was continued at Shiloh. Geneva 1599 14:3 For Moses had given the inheritance of (a) two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them. (a) As Reuben and Gad and half the tribe of Manasseh, (Num 32:33). John Gill 14:3 And Moses had given the inheritance of two tribes, and an half tribe, on the other side Jordan,.... The two tribes of Gad and Reuben, and the half tribe of Manasseh, whose inheritance is described in Josh 13:8, but unto the Levites he gave none inheritance among them; this is frequently observed, that it might be taken notice of, to show the disinterestedness of Moses in this affair, Levi being his own tribe; and to recommend the care of the Levites to the other tribes, according to the provision God had made for them.
14:414:4: Զի էին որդիքն Յովսեփու երկու ցեղք, Մանասէ եւ Եփրեմ. եւ ո՛չ տուաւ բաժին յերկրին Ղեւտացւոցն, այլ քաղաքք բնակելոյ, եւ զատուցեալս ըստ նոցին, խաշանց նոցա. 4. Քանի որ երկու ցեղ էին Յովսէփի որդիները՝ Մանասէն եւ Եփրեմը, ղեւտացիներին երկրի մէջ բաժին չտուին, այլ միայն քաղաքներ՝ բնակուելու համար եւ դրանց արուարձանները նրանց ոչխարների համար: 4 Որովհետեւ Յովսէփին որդիները երկու ցեղ էին, Մանասէն ու Եփրեմը ու երկրին մէջ Ղեւտացիներուն բաժին չտուին, բայց միայն քաղաքներ՝ բնակելու համար ու արուարձաններն ալ՝ անոնց խաշինքներուն եւ ստացուածքներուն համար։ Զի էին որդիքն Յովսեփու երկու ցեղք, Մանասէ եւ Եփրեմ. եւ ոչ տուաւ բաժին յերկրին Ղեւտացւոցն, այլ` քաղաքք բնակելոյ, եւ ^[236]զատուցեալս ըստ նոցին` խաշանց ^[237]նոցա: 14:4: Զի էին որդիքն Յովսեփու երկու ցեղք, Մանասէ եւ Եփրեմ. եւ ո՛չ տուաւ բաժին յերկրին Ղեւտացւոցն, այլ քաղաքք բնակելոյ, եւ զատուցեալս ըստ նոցին, խաշանց նոցա. 4. Քանի որ երկու ցեղ էին Յովսէփի որդիները՝ Մանասէն եւ Եփրեմը, ղեւտացիներին երկրի մէջ բաժին չտուին, այլ միայն քաղաքներ՝ բնակուելու համար եւ դրանց արուարձանները նրանց ոչխարների համար: 4 Որովհետեւ Յովսէփին որդիները երկու ցեղ էին, Մանասէն ու Եփրեմը ու երկրին մէջ Ղեւտացիներուն բաժին չտուին, բայց միայն քաղաքներ՝ բնակելու համար ու արուարձաններն ալ՝ անոնց խաշինքներուն եւ ստացուածքներուն համար։ zohrab-1805▾ eastern-1994▾ western am▾	14:44: ибо от сынов Иосифовых произошли два колена: Манассиино и Ефремово; посему они и не дали левитам части в земле, [а только] города для жительства с предместиями их для скота их и для [других] выгод их. 14:4 ὅτι οτι since; that ἦσαν ειμι be οἱ ο the υἱοὶ υιος son Ιωσηφ ιωσηφ Iōsēph; Iosif δύο δυο two φυλαί φυλη tribe Μανασση μανασσης Manassēs; Manassis καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even οὐκ ου not ἐδόθη διδωμι give; deposit μερὶς μερις portion ἐν εν in τῇ ο the γῇ γη earth; land τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis ἀλλ᾿ αλλα but ἢ η or; than πόλεις πολις city κατοικεῖν κατοικεω settle καὶ και and; even τὰ ο the ἀφωρισμένα αφοριζω separate αὐτῶν αυτος he; him τοῖς ο the κτήνεσιν κτηνος livestock; animal καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him 14:4 כִּֽי־ kˈî- כִּי that הָי֧וּ hāyˈû היה be בְנֵֽי־ vᵊnˈê- בֵּן son יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph שְׁנֵ֥י šᵊnˌê שְׁנַיִם two מַטֹּ֖ות maṭṭˌôṯ מַטֶּה staff מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נָתְנוּ֩ nāṯᵊnˌû נתן give חֵ֨לֶק ḥˌēleq חֵלֶק share לַ la לְ to † הַ the לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite בָּ bā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if עָרִים֙ ʕārîm עִיר town לָ lā לְ to שֶׁ֔בֶת šˈeveṯ ישׁב sit וּ û וְ and מִ֨גְרְשֵׁיהֶ֔ם mˌiḡrᵊšêhˈem מִגְרָשׁ pasture לְ lᵊ לְ to מִקְנֵיהֶ֖ם miqnêhˌem מִקְנֶה purchase וּ û וְ and לְ lᵊ לְ to קִנְיָנָֽם׃ qinyānˈām קִנְיָן property 14:4. sed in eorum successerant locum filii Ioseph in duas divisi tribus Manasse et Ephraim nec acceperunt Levitae aliam in terra partem nisi urbes ad habitandum et suburbana earum ad alenda iumenta et pecora suaBut in their place succeeded the children of Joseph divided into two tribes, of Manasses and Ephraim: neither did the Levites receive other portion of land, but cities to dwell in, and their suburbs to feed their beasts and flocks. 4. For the children of Joseph were two tribes, Manasseh and Ephraim: and they gave no portion unto the Levites in the land, save cities to dwell in, with the suburbs thereof for their cattle and for their substance. For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell [in], with their suburbs for their cattle and for their substance: 4: ибо от сынов Иосифовых произошли два колена: Манассиино и Ефремово; посему они и не дали левитам части в земле, [а только] города для жительства с предместиями их для скота их и для [других] выгод их. 14:4 ὅτι οτι since; that ἦσαν ειμι be οἱ ο the υἱοὶ υιος son Ιωσηφ ιωσηφ Iōsēph; Iosif δύο δυο two φυλαί φυλη tribe Μανασση μανασσης Manassēs; Manassis καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even οὐκ ου not ἐδόθη διδωμι give; deposit μερὶς μερις portion ἐν εν in τῇ ο the γῇ γη earth; land τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis ἀλλ᾿ αλλα but ἢ η or; than πόλεις πολις city κατοικεῖν κατοικεω settle καὶ και and; even τὰ ο the ἀφωρισμένα αφοριζω separate αὐτῶν αυτος he; him τοῖς ο the κτήνεσιν κτηνος livestock; animal καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him 14:4 כִּֽי־ kˈî- כִּי that הָי֧וּ hāyˈû היה be בְנֵֽי־ vᵊnˈê- בֵּן son יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph שְׁנֵ֥י šᵊnˌê שְׁנַיִם two מַטֹּ֖ות maṭṭˌôṯ מַטֶּה staff מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נָתְנוּ֩ nāṯᵊnˌû נתן give חֵ֨לֶק ḥˌēleq חֵלֶק share לַ la לְ to † הַ the לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite בָּ bā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if עָרִים֙ ʕārîm עִיר town לָ lā לְ to שֶׁ֔בֶת šˈeveṯ ישׁב sit וּ û וְ and מִ֨גְרְשֵׁיהֶ֔ם mˌiḡrᵊšêhˈem מִגְרָשׁ pasture לְ lᵊ לְ to מִקְנֵיהֶ֖ם miqnêhˌem מִקְנֶה purchase וּ û וְ and לְ lᵊ לְ to קִנְיָנָֽם׃ qinyānˈām קִנְיָן property 14:4. sed in eorum successerant locum filii Ioseph in duas divisi tribus Manasse et Ephraim nec acceperunt Levitae aliam in terra partem nisi urbes ad habitandum et suburbana earum ad alenda iumenta et pecora sua But in their place succeeded the children of Joseph divided into two tribes, of Manasses and Ephraim: neither did the Levites receive other portion of land, but cities to dwell in, and their suburbs to feed their beasts and flocks. 4. For the children of Joseph were two tribes, Manasseh and Ephraim: and they gave no portion unto the Levites in the land, save cities to dwell in, with the suburbs thereof for their cattle and for their substance. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 14:4: The children of Joseph were two tribes - This was ascertained by the prophetic declaration of their grandfather Jacob, Gen 48:5, Gen 48:6; and as Levi was taken out of the tribes for the service of the sanctuary, one of these sons of Joseph came in his place, and Joseph was treated as the first-born of Jacob, in the place of Reuben, who forfeited his right of primogeniture. With their suburbs for their cattle - For the meaning of this passage the reader is referred to the note on Num 35:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:4: the children: Gen 48:5; Ch1 5:1, Ch1 5:2 save cities: jos 21:2-42; Num 35:2-8; ch2 6:54-81 Geneva 1599 14:4 For the children of Joseph were (b) two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell [in], with their suburbs for their cattle and for their substance. (b) So though Levi lacked, yet were there still twelve tribes by this means. John Gill 14:4 For the children of Joseph were two tribes, Manasseh and Ephraim,.... For the birthright being forfeited by Reuben, was given to Joseph, who had the double portion, the privilege of the firstborn; by which means the number of the twelve tribes was kept up in the division of the land, though that of Levi had no share in it; and which is also a reason why they had none, that Joseph's two sons might be reckoned two tribes: therefore they gave no part unto the Levites in the land; to make way for the sons of Joseph to have the double portion: save cities to dwell in; and that only, for they might not sell them, as other Israelites could theirs: with their suburbs, for their cattle, and for their substance; the Targum is, "for all their beasts, and for their cattle;''that is, for convenient places to put them into, and for pasturage for, them; which Kimchi and Ben Melech interpret of their larger and lesser cattle, their herds and their flocks, their oxen and sheep. John Wesley 14:4 Were two tribes - That is, had the portion of two tribes, and therefore though Levi was excluded, there remained nine tribes and a half, to be provided for in Canaan. Robert Jamieson, A. R. Fausset and David Brown 14:4 The children of Joseph were two tribes, Manasseh and Ephraim--As two and a half tribes were settled on the east Jordan, and the Levites had no inheritance assigned them in land, there would have been only eight and a half tribes to provide for. But Ephraim and Manasseh, the two sons of Joseph, had been constituted two tribes (Gen 48:5), and although Levi was excluded, the original number of the tribes of Israel was still preserved.
14:514:5: զոր օրինակ պատուիրեաց Տէր Մովսիսի, նո՛յնպէս արարին որդիքն Իսրայէլի՝ եւ բաժանեցին զերկիրն։ 5. Ինչպէս Տէրը պատուիրել էր Մովսէսին, այդպէս արեցին իսրայէլացիները եւ բաժանեցին երկիրը: 5 Ինչպէս Տէրը Մովսէսին պատուիրեր էր, Իսրայէլի որդիները այնպէս ըրին ու երկիրը բաժնեցին։ Զոր օրինակ պատուիրեաց Տէր Մովսիսի, նոյնպէս արարին որդիքն Իսրայելի, եւ բաժանեցին զերկիրն: 14:5: զոր օրինակ պատուիրեաց Տէր Մովսիսի, նո՛յնպէս արարին որդիքն Իսրայէլի՝ եւ բաժանեցին զերկիրն։ 5. Ինչպէս Տէրը պատուիրել էր Մովսէսին, այդպէս արեցին իսրայէլացիները եւ բաժանեցին երկիրը: 5 Ինչպէս Տէրը Մովսէսին պատուիրեր էր, Իսրայէլի որդիները այնպէս ըրին ու երկիրը բաժնեցին։ zohrab-1805▾ eastern-1994▾ western am▾	14:55: Как повелел Господь Моисею, так [и] сделали сыны Израилевы, когда делили на уделы землю. 14:5 ὃν ος who; what τρόπον τροπος manner; by means ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs οὕτως ουτως so; this way ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐμέρισαν μεριζω apportion; allocate τὴν ο the γῆν γη earth; land 14:5 כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֤ה ṣiwwˈā צוה command יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כֵּ֥ן kˌēn כֵּן thus עָשׂ֖וּ ʕāśˌû עשׂה make בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יַּחְלְק֖וּ yyaḥlᵊqˌû חלק divide אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth 14:5. sicut praecepit Dominus Mosi ita fecerunt filii Israhel et diviserunt terramAs the Lord had commanded Moses so did the children of Israel, and they divided the land. 5. As the LORD commanded Moses, so the children of Israel did, and they divided the land. As the LORD commanded Moses, so the children of Israel did, and they divided the land: 5: Как повелел Господь Моисею, так [и] сделали сыны Израилевы, когда делили на уделы землю. 14:5 ὃν ος who; what τρόπον τροπος manner; by means ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs οὕτως ουτως so; this way ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐμέρισαν μεριζω apportion; allocate τὴν ο the γῆν γη earth; land 14:5 כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֤ה ṣiwwˈā צוה command יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כֵּ֥ן kˌēn כֵּן thus עָשׂ֖וּ ʕāśˌû עשׂה make בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יַּחְלְק֖וּ yyaḥlᵊqˌû חלק divide אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth 14:5. sicut praecepit Dominus Mosi ita fecerunt filii Israhel et diviserunt terram As the Lord had commanded Moses so did the children of Israel, and they divided the land. 5. As the LORD commanded Moses, so the children of Israel did, and they divided the land. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5: Указывается на божественное повеление в Чис XVIII:20; XXVI:53–56. Adam Clarke: Commentary on the Bible - 1831 14:5: They divided the land - This work was begun some time before at Gilgal, and was finished some time after at Shiloh. It must have required a very considerable time to make all the geographical arrangements that were necessary for this purpose. John Gill 14:5 As the Lord commanded Moses, so the children of Israel did,.... Particularly with respect to the division of the land, and making provision for the Levites; this they did by their heads and representatives, the high priest and chief ruler, and the princes of the several tribes: and they divided the land; met about it, and began to take measures in order to do it; they prepared for it, though as yet it was not actually done, and previous to it was the following incident. John Wesley 14:5 They - That is, the persons named, Josh 14:5, who acted in the name of the children of Israel, divided it, either now, or presently after. Robert Jamieson, A. R. Fausset and David Brown 14:5 the children of Israel . . . divided the land--that is, they made the preliminary arrangements for the work. A considerable time was requisite for the survey and measurement.
14:614:6: Եւ մատեան որդիքն Յուդայ առ Յեսու ՚ի Գաղգաղայ. եւ ասէ ցնա Քաղէբ Յեփոնեայ Կենեզեան. Դու ինքնին գիտես զբանն՝ զոր խօսեցաւ Տէր ընդ Մովսիսի առնն Աստուծոյ՝ վասն իմ եւ վասն քո ՚ի Կադէսբառնեա[2281]. [2281] Յօրինակին. Առ Յեսու ՚ի Գաղաադ. եւ ասէ ցնա Քաղէբ։ 6. Յուդայի որդիները Գաղգաղայում մօտեցան Յեսուին, եւ կենեզացի Յեփոնէի որդի Քաղէբն ասաց նրան. «Դու ինքդ գիտես, թէ ինչ խօսեց Տէրը Կադէսբառնեայում Աստծու մարդու՝ Մովսէսի հետ իմ եւ քո մասին: 6 Եւ Յուդային որդիները Գաղգաղայի մէջ Յեսուին մօտեցան ու Կենեզեան Յեփոնէին որդին Քաղէբ անոր ըսաւ. «Դուն գիտես այն խօսքը, որ Տէրը Կադէս–Բառնեայի մէջ Աստուծոյ մարդուն Մովսէսին հետ խօսեցաւ ինծի ու քեզի համար։ Եւ մատեան որդիքն Յուդայ առ Յեսու ի Գաղգաղա, եւ ասէ ցնա Քաղէբ Յեփոնեայ Կենեզեան. Դու ինքնին գիտես զբանն զոր խօսեցաւ Տէր ընդ Մովսիսի առնն Աստուծոյ վասն իմ եւ վասն քո ի Կադէսբառնեա: 14:6: Եւ մատեան որդիքն Յուդայ առ Յեսու ՚ի Գաղգաղայ. եւ ասէ ցնա Քաղէբ Յեփոնեայ Կենեզեան. Դու ինքնին գիտես զբանն՝ զոր խօսեցաւ Տէր ընդ Մովսիսի առնն Աստուծոյ՝ վասն իմ եւ վասն քո ՚ի Կադէսբառնեա[2281]. [2281] Յօրինակին. Առ Յեսու ՚ի Գաղաադ. եւ ասէ ցնա Քաղէբ։ 6. Յուդայի որդիները Գաղգաղայում մօտեցան Յեսուին, եւ կենեզացի Յեփոնէի որդի Քաղէբն ասաց նրան. «Դու ինքդ գիտես, թէ ինչ խօսեց Տէրը Կադէսբառնեայում Աստծու մարդու՝ Մովսէսի հետ իմ եւ քո մասին: 6 Եւ Յուդային որդիները Գաղգաղայի մէջ Յեսուին մօտեցան ու Կենեզեան Յեփոնէին որդին Քաղէբ անոր ըսաւ. «Դուն գիտես այն խօսքը, որ Տէրը Կադէս–Բառնեայի մէջ Աստուծոյ մարդուն Մովսէսին հետ խօսեցաւ ինծի ու քեզի համար։ zohrab-1805▾ eastern-1994▾ western am▾	14:66: Сыны Иудины пришли в Галгал к Иисусу. И сказал ему Халев, сын Иефоннии, Кенезеянин: ты знаешь, что говорил Господь Моисею, человеку Божию, о мне и о тебе в Кадес-Варне; 14:6 καὶ και and; even προσήλθοσαν προσερχομαι approach; go ahead οἱ ο the υἱοὶ υιος son Ιουδα ιουδα Iouda; Iutha πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus ἐν εν in Γαλγαλ γαλγαλ and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Χαλεβ χαλεβ the τοῦ ο the Ιεφοννη ιεφοννη the Κενεζαῖος κενεζαιος you ἐπίστῃ επισταμαι well aware; stand over τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God περὶ περι about; around ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your ἐν εν in Καδης καδης Barnē; Varni 14:6 וַ wa וְ and יִּגְּשׁ֨וּ yyiggᵊšˌû נגשׁ approach בְנֵֽי־ vᵊnˈê- בֵּן son יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the גִּלְגָּ֔ל ggilgˈāl גִּלְגָּל Gilgal וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to כָּלֵ֥ב kālˌēv כָּלֵב Caleb בֶּן־ ben- בֵּן son יְפֻנֶּ֖ה yᵊfunnˌeh יְפֻנֶּה Jephunneh הַ ha הַ the קְּנִזִּ֑י qqᵊnizzˈî קְנִזִּי Kenizzite אַתָּ֣ה ʔattˈā אַתָּה you יָדַ֡עְתָּ yāḏˈaʕtā ידע know אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the דָּבָר֩ ddāvˌār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֨ר dibbˌer דבר speak יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֧ל ʕˈal עַל upon אֹדֹותַ֛י ʔōḏôṯˈay אֹודֹות inducement וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon אֹדֹותֶ֖יךָ ʔōḏôṯˌeʸḵā אֹודֹות inducement בְּ bᵊ בְּ in קָדֵ֥שׁ בַּרְנֵֽעַ׃ qāḏˌēš barnˈēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea 14:6. accesserunt itaque filii Iuda ad Iosue in Galgala locutusque est ad eum Chaleb filius Iepphonne Cenezeus nosti quid locutus sit Dominus ad Mosen hominem Dei de me et te in CadesbarneThen the children of Juda came to Josue in Galgal, and Caleb the son of Jephone the Cenezite spoke to him: Thou knowest what the Lord spoke to Moses the man of God concerning me and thee in Cadesbarne. 6. Then the children of Judah drew nigh unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenizzite said unto him, Thou knowest the thing that the LORD spake unto Moses the man of God concerning me and concerning thee in Kadesh-barnea. Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadesh- barnea: 6: Сыны Иудины пришли в Галгал к Иисусу. И сказал ему Халев, сын Иефоннии, Кенезеянин: ты знаешь, что говорил Господь Моисею, человеку Божию, о мне и о тебе в Кадес-Варне; 14:6 καὶ και and; even προσήλθοσαν προσερχομαι approach; go ahead οἱ ο the υἱοὶ υιος son Ιουδα ιουδα Iouda; Iutha πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus ἐν εν in Γαλγαλ γαλγαλ and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Χαλεβ χαλεβ the τοῦ ο the Ιεφοννη ιεφοννη the Κενεζαῖος κενεζαιος you ἐπίστῃ επισταμαι well aware; stand over τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God περὶ περι about; around ἐμοῦ εμου my καὶ και and; even σοῦ σου of you; your ἐν εν in Καδης καδης Barnē; Varni 14:6 וַ wa וְ and יִּגְּשׁ֨וּ yyiggᵊšˌû נגשׁ approach בְנֵֽי־ vᵊnˈê- בֵּן son יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the גִּלְגָּ֔ל ggilgˈāl גִּלְגָּל Gilgal וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to כָּלֵ֥ב kālˌēv כָּלֵב Caleb בֶּן־ ben- בֵּן son יְפֻנֶּ֖ה yᵊfunnˌeh יְפֻנֶּה Jephunneh הַ ha הַ the קְּנִזִּ֑י qqᵊnizzˈî קְנִזִּי Kenizzite אַתָּ֣ה ʔattˈā אַתָּה you יָדַ֡עְתָּ yāḏˈaʕtā ידע know אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the דָּבָר֩ ddāvˌār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֨ר dibbˌer דבר speak יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֧ל ʕˈal עַל upon אֹדֹותַ֛י ʔōḏôṯˈay אֹודֹות inducement וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon אֹדֹותֶ֖יךָ ʔōḏôṯˌeʸḵā אֹודֹות inducement בְּ bᵊ בְּ in קָדֵ֥שׁ בַּרְנֵֽעַ׃ qāḏˌēš barnˈēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea 14:6. accesserunt itaque filii Iuda ad Iosue in Galgala locutusque est ad eum Chaleb filius Iepphonne Cenezeus nosti quid locutus sit Dominus ad Mosen hominem Dei de me et te in Cadesbarne Then the children of Juda came to Josue in Galgal, and Caleb the son of Jephone the Cenezite spoke to him: Thou knowest what the Lord spoke to Moses the man of God concerning me and thee in Cadesbarne. 6. Then the children of Judah drew nigh unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenizzite said unto him, Thou knowest the thing that the LORD spake unto Moses the man of God concerning me and concerning thee in Kadesh-barnea. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6: Халев был главой рода в Иудином колене (Чис XIII:4, 7; 1: Пар II:9, 18, 42) и князем в этом колене (Чис XXХIV:18, 19). Он носил прозвище Кенезеянин, которое усвоено ему и в Чис XXХII:12, не потому, что происходил от другого народа — Кенезеев (Быт XV:19; XXXVI:11, 15), на что нет каких-либо указаний, а потому, нужно думать, что имя «Кенез» или прозвище «Кенезеянин» носил один из его славных предков, может быть, родоначальник того рода, главой которого он был и члены которого носили тоже прозвище (XV:17) или имя (1: Пар IV:15). Выступление Халева, сопровождаемого другими членами Иудина колена с просьбой о предоставлении ему Хевронской горы (ст. 12), показывает, что в Иудином колене прежде других почувствовалась потребность в прочном заселении завоеванной страны; в этом выразилось равным образом и особенное расположение этого колена к южной именно части Ханаана. Сказанное Господом Моисею о мне и о тебе, т. е. о Халеве и Иисусе Навине, находится в Чис XIV:24, 30. О Кадес-Варни Х:41. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Caleb's Request. B. C. 1444. 6 Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea. 7 Forty years old was I when Moses the servant of the LORD sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart. 8 Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God. 9 And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the LORD my God. 10 And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old. 11 As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in. 12 Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said. 13 And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance. 14 Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel. 15 And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war. Before the lot was cast into the lap for the determining of the portions of the respective tribes, the particular portion of Caleb was assigned to him. He was now, except Joshua, not only the oldest man in all Israel, but was twenty years older than any of them, for all that were above twenty years old when he was forty were dead in the wilderness; it was fit therefore that this phoenix of his age should have some particular marks of honour put upon him in the dividing of the land. Now, I. Caleb here presents his petition, or rather makes his demand, to have Hebron given him for a possession (this mountain he calls it, v. 12), and not to have that put into the lot with the other parts of the country. To justify his demand, he shows that God had long since, by Moses, promised him that very mountain; so that God's mind being already made known in this matter it would be a vain and needless thing to consult it any further by casting lots, by which we are to appeal to God in those cases only which cannot otherwise be decided, not in those which, like this, are already determined. Caleb is here called the Kenezite, some think from some remarkable victory obtained by him over the Kenezites, as the Romans gave their great generals titles from the countries they conquered, as Africanus, Germanicus, &c. Observe, 1. To enforce his petition, (1.) He brings the children of Judah, that is, the heads and great men of that tribe, along with him, to present it, who were willing thus to pay their respects to that ornament of their tribe, and to testify their consent that he should be provided for by himself, and that they would not take it as any reflection upon the rest of this tribe. Caleb was the person whom God had chosen out of that tribe to be employed in dividing the land (Num. xxxiv. 19), and therefore, lest he should seem to improve his authority as a commissioner for his own private advantage and satisfaction, he brings his brethren along with him, and waiving his own power, seems rather to rely upon their interest. (2.) He appeals to Joshua himself concerning the truth of the allegations upon which he grounded his petition: Thou knowest the thing, v. 6. (3.) He makes a very honourable mention of Moses, which he knew would not be at all unpleasing to Joshua: Moses the man of God (v. 6), and the servant of the Lord, v. 7. What Moses said he took as from God himself, because Moses was his mouth and his agent, and therefore he had reason both to desire and expect that it should be made good. What can be more earnestly desired than the tokens of God's favour? And what more confidently expected than the grants of his promise? 2. In his petition he sets forth, (1.) The testimony of his conscience concerning his integrity in the management of that great affair on which it proved the fare of Israel turned, the spying out of the land. Caleb was one of the twelve that were sent out on that errand (v. 7), and he now reflected upon it with comfort, and mentioned it, not in pride, but as that which, being the consideration of the grant, was necessary to be inserted in the plea, [1.] That he made his report as it was in his heart, that is, he spoke as he thought when he spoke so honourably of the land of Canaan, so confidently of the power of God to put them in possession of it, and so contemptibly of the opposition that the Canaanites, even the Anakim themselves, could make against them, as we find he did, Num. xiii. 30; xiv. 7-9. He did not do it merely to please Moses, or to keep the people quiet, much less from a spirit of contradiction to his fellows, but from a full conviction of the truth of what he said and a firm belief of the divine promise. [2.] That herein he wholly followed the Lord his God, that is, he kept close to his duty, and sincerely aimed at the glory of God in it. He conformed himself to the divine will with an eye to the divine favour. He had obtained this testimony from God himself (Num. xiv. 24), and therefore it was not vain-glory in him to speak of it, any more than it is for those who have God's Spirit witnessing with their spirits that they are the children of God humbly and thankfully to tell others for their encouragement what God has done for their souls. Note, Those that follow God fully when they are young shall have both the credit and comfort of it when they are old, and the reward of it for ever in the heavenly Canaan. [3.] That he did this when all his brethren and companions in that service, except Joshua, did otherwise. They made the heart of the people melt (v. 8), and how pernicious the consequences of it were was very well known. It adds much to the praise of following God if we adhere to him when others desert and decline from him. Caleb needed not to mention particularly Joshua's conduct in this matter; it was sufficiently known, and he would not seem to flatter him; it was enough to say (v. 6), Thou knowest what the Lord spoke concerning me and thee. (2.) The experience he had had of God's goodness to him ever since to this day. Though he had wandered with the rest in the wilderness, and had been kept thirty-eight years out of Canaan as they were, for that sin which he was so far from having a hand in that he had done his utmost to prevent it, yet, instead of complaining of this, he mentioned, to the glory of God, his mercy to him in two things:-- [1.] That he was kept alive in the wilderness, not only notwithstanding the common perils and fatigues of that tedious march, but though all that generation of Israelites, except himself and Joshua, were one way or other cut off by death. With what a grateful sense of God's goodness to him does he speak it! (v. 10). Now behold (behold and wonder) the Lord hath kept me alive these forty and five years, thirty-eight years in the wilderness, through the plagues of the desert, and seven years in Canaan through the perils of war! Note, First, While we live, it is God that keeps us alive; by his power he protects us from death, and by his bounty supplies us continually with the supports and comforts of life. He holdeth our soul in life. Secondly, The longer we live the more sensible we should be of God's goodness to us in keeping us alive, his care in prolonging our frail lives, his patience in prolonging our forfeited lives. Has he kept me alive these forty-five years? Is it about that time of life with us? Or is it more? Or is it less? We have reason to say, It is of the Lord's mercies that we are not consumed. How much are we indebted to the favour of God, and what shall we render? Let the life thus kept by the providence of God be devoted to his praise. Thirdly, The death of many others round about us should make us the more thankful to God for sparing us and keeping us alive. Thousands falling on our right hand and our left and yet ourselves spared. These distinguishing favours impose on us strong obligations to singular obedience. [2.] That he was fit for business, now that he was in Canaan. Though eighty-five years old, yet as hearty and lively as when he was forty (v. 11): As my strength was then, so is it now. This was the fruit of the promise, and out-did what was said; for God not only gives what he promises, but he gives more: life by promise shall be life, and health, and strength, and all that which will make the promised life a blessing and comfort. Moses had said in his prayer (Ps. xc. 10) that at eighty years old even their strength is labour and sorrow, and so it is most commonly. But Caleb was an exception to the rule; his strength at eighty-five was ease and joy: this he got by following the Lord fully. Caleb here takes notice of this to the glory of God, and as an excuse for his asking a portion which he must fetch out of the giants' hands. Let not Joshua tell him he knew not what he asked; could he get the possession of that which he begged for a title to? "Yes," says he, "why not? I am as fit for war now as ever I was." (3.) The promise Moses had made him in God's name that he should have this mountain, v. 9. This promise is his chief plea, and that on which he relies. As we find it (Num. xiv. 24) it is general, him will I bring into the land whereunto he went, and his seed shall possess it; but it seems it was more particular, and Joshua knew it; both sides understood this mountain for which Caleb was now a suitor to be intended. This was the place from which, more than any other, the spies took their report, for here they met with the sons of Anak (Num. xiii. 22), the sight of whom made such an impression upon them, v. 3. We may suppose that Caleb, observing what stress they laid upon the difficulty of conquering Hebron, a city garrisoned by the giants, and how thence they inferred that the conquest of the whole land was utterly impracticable, in opposition to their suggestions, and to convince the people that he spoke as he thought, bravely desired to have that city which they called invincible assigned to himself for his own portion: "I will undertake to deal with that, and, if I cannot get it for my inheritance, I will be without." "Well," said Moses, "it shall be thy own then, win it and wear it." Such a noble heroic spirit Caleb had, and so desirous was he to inspire his brethren with it, that he chose this place only because it was the most difficult to be conquered. And, to show that his soul did not decay any more than his body, now forty-five years after he adheres to his choice and is still of the same mind. (4.) The hopes he had of being master of it, though the sons of Anak were in possession of it (v. 12): If the Lord will be with me, then I shall be able to drive them out. The city of Hebron Joshua had already reduced (ch. x. 37), but the mountain which belonged to it, and which was inhabited by the sons of Anak, was yet unconquered; for though the cutting off of the Anakim from Hebron was mentioned ch. xi. 21, because the historian would relate all the military actions together, yet it seems it was not conquered till after they had begun to divide the land. Observe, He builds his hopes of driving out the sons of Anak upon the presence of God with him. He does not say, "Because I am now as strong for war as I was at forty, therefore I shall drive them out," depending upon his personal valour; nor does he depend upon his interest in the warlike tribe of Judah, who attended him now in making this address, and no doubt would assist him; nor does he court Joshua's aid, or put it upon that, "If thou wilt be with me I shall gain my point." But, If the Lord will be with me. Here, [1.] He seems to speak doubtfully of God's being with him, not from any distrust of his goodness or faithfulness. He had spoken without the least hesitation of God's presence with Israel in general (Num. xiv. 9); the Lord is with us. But for himself, from a humble sense of his own unworthiness of such a favour, he chooses to express himself thus, If the Lord will be with me. The Chaldee paraphrase reads it, If the Word of the Lord be my helper, that Word which is God, and in the fulness of time was made flesh, and is the captain of our salvation. [2.] But he expresses without the least doubt his assurance that if God were with him he should be able to dispossess the sons of Anak. "If God be with us, If God be for us, who can be against us, so as to prevail?" It is also intimated that if God were not with him, though all the forces of Israel should come in to his assistance, he should not be able to gain his point. Whatever we undertake, God's favourable presence with us is all in all to our success; this therefore we must earnestly pray for, and carefully make sure of, by keeping ourselves in the love of God; and on this we must depend, and from this take our encouragement against the greatest difficulties. 3. Upon the whole matter, Caleb's request is (v. 12), Give me this mountain, (1.) Because it was formerly in God's promise, and he would let Israel know how much he valued the promise, insisting upon this mountain, whereof the Lord spake in that day, as most desirable, though perhaps as good a portion might have fallen to him by lot in common with the rest. Those that live by faith value that which is given by promise far above that which is given by providence only. (2.) Because it was now in the Anakim's possession, and he would let Israel know how little he feared the enemy, and would by his example animate them to push on their conquests. Herein Caleb answered his name, which signifies all heart. II. Joshua grants his petition (v. 13): Joshua blessed him, commended his bravery, applauded his request, and gave him what he asked. He also prayed for him, and for his good success in his intended undertaking against the sons of Anak. Joshua was both a prince and a prophet, and upon both accounts it was proper for him to give Caleb his blessing, for the less is blessed of the better. Hebron was settled on Caleb and his heirs (v. 14), because he wholly followed the Lord God of Israel. And happy are we if we follow him. Note, Singular piety shall be crowned with singular favours. Now, 1. We are here told what Hebron had been, the city of Arba, a great man among the Anakim (v. 15); we find it called Kirjath-arba (Gen. xxiii. 2), as the place where Sarah died. Hereabouts Abraham, Isaac, and Jacob lived most of their time in Canaan, and near to it was the cave of Machpelah, where they were buried, which perhaps had led Caleb hither when he went to spy out the land, and had made him covet this rather than any other part for his inheritance. 2. We are afterwards told what Hebron was. (1.) It was one of the cities belonging to priests (Josh. xxi. 13), and a city of refuge, Josh. xx. 7. When Caleb had it, he contented himself with the country about it, and cheerfully gave the city to the priests, the Lord's ministers, thinking it could not be better bestowed, no, not upon his own children, nor that it was the less his own for being thus devoted to God. (2.) It was a royal city, and, in the beginning of David's reign, the metropolis of the kingdom of Judah; thither the people resorted to him, and there he reigned seven years. Thus highly was Caleb's city honoured; it is a pity there should have been such a blemish upon his family long after as Nabal was, who was of the house of Caleb, 1 Sam. xxv. 3. But the best men cannot entail their virtues. Adam Clarke: Commentary on the Bible - 1831 14:6: Caleb the son of Jephunneh the Kenezite - In the note on the parallel place, Num 32:12, it is said Kenaz was probably the father of Jephunneh, and that Jephunneh not Caleb, was the Kenezite; but still, allowing this to be perfectly correct, Caleb might also be called the Kenezite, as it appears to have been a family name, for Othniel, his nephew and son-in-law, is called the son of Kenaz, Jos 15:17; Jdg 1:13, and Ch1 4:13; and a grandson of Caleb is also called the son of Kenaz, Ch1 4:15. In Ch1 2:18, Caleb is called the son of Hezron, but this is only to be understood of his having Hezron for one of his ancestors; and son here may be considered the same as descendant; for Hezron, of the tribe of Judah, having come into Egypt one hundred and seventy-six years before the birth of Caleb, it is not at all likely that he could be called his father in the proper sense of the term. Besides, the supposition above makes a very good sense, and is consistent with the use of the terms father, son, and brother, in different parts of the sacred writings. Thou knowest the thing that the Lord said - In the place to which Caleb seems to refer, viz., Num 14:24, there is not a word concerning a promise of Hebron to him and his posterity; nor in the place (Deu 1:36) where Moses repeats what had been done at Kadesh-barnea: but it may be included in what is there spoken. God promises, because he had another spirit within him, and had followed God fully, therefore he should enter into the land whereinto he came, and his seed should possess it. Probably this relates to Hebron, and was so understood by all parties at that time. This seems tolerably evident from the pointed reference made by Caleb to this transaction. Albert Barnes: Notes on the Bible - 1834 14:6: The children of Judah - No doubt, in particular, the kinsmen of Caleb, and perhaps other leading men of the tribe. These came before Joshua, with Caleb, in order to make it manifest that they supported his claim, to be secured in the possessions promised him by Moses before the general allotment should be made to the tribes (compare the marginal references). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:6: Gilgal: Jos 4:19, Jos 10:43 Caleb: Num 13:6, Num 14:6 Kenezite: Jos 14:14, Jos 15:17; Num 32:12 Thou knowest: Num 14:24, Num 14:30; Deu 1:36-38 the man: Num 12:7, Num 12:8; Deu 33:1, Deu 34:5, Deu 34:10; Jdg 13:6-8; Kg1 13:1, Kg1 13:14; Kg2 4:9, Kg2 4:16, Kg2 4:42, Kg2 8:7, Kg2 8:11; Psa 90:1 *title Ti1 6:11; Ti2 3:17 Kadeshbarnea: Num 13:26 Carl Friedrich Keil and Franz Delitzsch 14:6 Caleb's Inheritance. - Josh 14:6. Before the casting of the lots commenced, Caleb came to Joshua along with the sons of Judah, and asked for the mountains of Hebron for his possession, appealing at the same time to the fact, that forty-five years before Moses had promised it to him on oath, because he had not discouraged the people and stirred them up to rebellion, as the other spies that were sent from Kadesh to Canaan had done, but had faithfully followed the Lord. (Note: The grounds upon which Knobel follows Maurer and others in affirming that this account does not belong to the so-called Elohist, but is merely a fragment taken from the first document of the Jehovist, are formed partly from misinterpretations of particular verses and partly from baseless assumptions. To the former belongs the assertion, that, according to Josh 14:8, Josh 14:12, Joshua was not one of the spies (see the remarks on Josh 14:8); to the latter the assertion, that the Elohist does not represent Joshua as dividing the land, or Caleb as receiving so large a territory (see on the contrary, however, the exposition of Josh 14:13), as well as the enumeration of all kinds of words which are said to be foreign to the Elohistic document.) This occurred at Gilgal, where the casting of the lots as to take place. Caleb was not "the head of the Judahites," as Knobel maintains, but simply the head of a father's house of Judah, and, as we may infer from his surname, "the Kenizzite" or descendant of Kenaz ("the Kenizzite" here and Num 32:12 is equivalent to "son of Kenaz," Josh 15:17, and Judg 1:13), head of the father's house which sprang from Kenaz, i.e., of a subdivision of the Judahite family of Hezron; for Caleb, the brother of Jerahmeel and father of Achzah, according to 1Chron 2:42 (cf. 1Chron 2:49), was the same person as Caleb the descendant of Hezron mentioned in 1Chron 2:18. From the surname "the Kenizzite" we are of course not to understand that Caleb or his father Jephunneh is described as a descendant of the Canaanitish tribe of Kenizzites (Gen 15:19); but Kenaz was a descendant of Hezron, the son of Perez and grandson of Judah (1Chron 2:5, 1Chron 2:18, 1Chron 2:25), of whom nothing further is known. Consequently it was not the name of a tribe, but of a person, and, as we may see from 1Chron 4:15, where one of the sons of Caleb is called Kenaz, the name was repeated in the family. The sons of Judah who came to Joshua along with Caleb were not the Judahites generally, therefore, or representatives of all the families of Judah, but simply members or representatives of the father's house of Judah which took its name from Kenaz, and of which Caleb was the head at that time. Caleb reminded Joshua of the word which the Lord had spoken concerning them in Kadesh-barnea, i.e., the promise of God that they should both of them enter the land of Canaan (Num 14:24, Num 14:30), and then proceeded to observe (Josh 14:7): "When I was forty years old, and was sent by Moses as a spy to Canaan, I brought back an answer as it was in my mind," i.e., according to the best of my convictions, without fear of man or regard to the favour of the people. Geneva 1599 14:6 Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and (c) thee in Kadeshbarnea. (c) Which was that only those two should enter into the land, (Num 14:24). John Gill 14:6 Then the children of Judah came unto Joshua in Gilgal,.... Whither he was returned after the conquest of the kings and their kingdoms; these were not the whole tribe of Judah, but some of the chief men of it who accompanied Caleb, for the honour of him, as Ben Gersom observes, he being their prince; and to second his petition, and to show their consent unto, and an approbation of such an assignment to him as he desired: and Caleb, the son of Jephunneh the Kenezite, said unto him; whether Caleb or Jephunneh called the Kenezite, and what the reason of the name, are not very material; and of which See Gill on Num 32:12; and as Caleb was personally and singly concerned in the following affair, he alone dressed Joshua, attended with some principal men of his tribe: thou knowest the thing the Lord said unto Moses the man of God, concerning thee and me, in Kadeshbarnea; the place from whence the spies were sent, and whither they returned to Moses there, of whom Caleb speaks with great respect and veneration, which he knew would be very pleasing and endearing to Joshua, who could not but remember what had been said by him concerning himself and Caleb, though it was now forty five years ago; it being so very striking and memorable, that only two of that generation then present should enter into the land of Canaan; the fulfilment of which, in all its circumstances, they had lived to see. John Wesley 14:6 Then - When Joshua and the rest were consulting about the division of the land, though they did not yet actually divide it. The heads of that tribe who were willing thus to shew respect to him; and to testify their consent, that he should be provided for by himself, and that they would not take it as any reflection on the rest of the tribe. In Gilgal - Where the division of the land was designed and begun, though it was executed and finished at Shiloh. The Kenezite - Of the posterity of Kenaz. The Lord said - In general, the promise he made us of possessing this land; and for my part, that which is expressed here, Josh 14:9. Robert Jamieson, A. R. Fausset and David Brown 14:6 CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Josh 14:6-15) Then the children of Judah came unto Joshua in Gilgal: and Caleb . . . said--This incident is recorded here because it occurred while the preparations were being made for casting the lots, which, it appears, were begun in Gilgal. The claim of Caleb to the mountains of Hebron as his personal and family possessions was founded on a solemn promise of Moses, forty-five years before (Num 14:24; Deut 1:36; Josh 14:10), to give him that land on account of his fidelity. Being one of the nominees appointed to preside over the division of the country, he might have been charged with using his powers as a commissioner to his own advantage, had he urged his request in private; and therefore he took some of his brethren along with him as witness of the justice and propriety of his conduct.
14:714:7: զի քառասնամեայ էի ես, յորժամ առաքեաց զիս Մովսէս ծառայ Տեառն ՚ի Կադէսբառնեայ լրտեսե՛լ զերկիրն. եւ բերաք նմա զրոյց ըստ մտաց նորա[2282]։ [2282] Ոմանք. Զի քառասուն ամաց էի։ 7. Ես քառասուն տարեկան էի, երբ Տիրոջ ծառայ Մովսէսն ինձ Կադէսբառնեայից ուղարկեց երկիրը լրտեսելու, եւ նրան մենք լուր բերինք նրա ուզածի պէս: 7 Երբ Տէրոջը ծառան Մովսէս զիս Կադէս–Բառնեայէն ղրկեց երկիրը լրտեսելու համար, ես քառասուն տարեկան էի ու սրտիս մէջ եղածին պէս անոր լուր բերի. ^[238]Զի քառասնամեայ էի ես, յորժամ առաքեաց զիս Մովսէս ծառայ Տեառն ի Կադէսբառնեայ լրտեսել զերկիրն, եւ ^[239]բերաք նմա զրոյց ըստ մտաց ^[240]նորա: 14:7: զի քառասնամեայ էի ես, յորժամ առաքեաց զիս Մովսէս ծառայ Տեառն ՚ի Կադէսբառնեայ լրտեսե՛լ զերկիրն. եւ բերաք նմա զրոյց ըստ մտաց նորա[2282]։ [2282] Ոմանք. Զի քառասուն ամաց էի։ 7. Ես քառասուն տարեկան էի, երբ Տիրոջ ծառայ Մովսէսն ինձ Կադէսբառնեայից ուղարկեց երկիրը լրտեսելու, եւ նրան մենք լուր բերինք նրա ուզածի պէս: 7 Երբ Տէրոջը ծառան Մովսէս զիս Կադէս–Բառնեայէն ղրկեց երկիրը լրտեսելու համար, ես քառասուն տարեկան էի ու սրտիս մէջ եղածին պէս անոր լուր բերի. zohrab-1805▾ eastern-1994▾ western am▾	14:77: я был сорока лет, когда Моисей, раб Господень, посылал меня из Кадес-Варни осмотреть землю, и я принес ему в ответ, что было у меня на сердце: 14:7 τεσσαράκοντα τεσσαρακοντα forty γὰρ γαρ for ἐτῶν ετος year ἤμην ειμι be ὅτε οτε when ἀπέστειλέν αποστελλω send off / away με με me Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the παῖς παις child; boy τοῦ ο the θεοῦ θεος God ἐκ εκ from; out of Καδης καδης spy on τὴν ο the γῆν γη earth; land καὶ και and; even ἀπεκρίθην αποκρινομαι respond αὐτῷ αυτος he; him λόγον λογος word; log κατὰ κατα down; by τὸν ο the νοῦν νους intellect; mind αὐτοῦ αυτος he; him 14:7 בֶּן־ ben- בֵּן son אַרְבָּעִ֨ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֜ה šānˈā שָׁנָה year אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i בִּ֠ bi בְּ in שְׁלֹחַ šᵊlˌōₐḥ שׁלח send מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֹתִ֛י ʔōṯˈî אֵת [object marker] מִ mi מִן from קָּדֵ֥שׁ בַּרְנֵ֖עַ qqāḏˌēš barnˌēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea לְ lᵊ לְ to רַגֵּ֣ל raggˈēl רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וָ wā וְ and אָשֵׁ֤ב ʔāšˈēv שׁוב return אֹתֹו֙ ʔōṯˌô אֵת [object marker] דָּבָ֔ר dāvˈār דָּבָר word כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עִם־ ʕim- עִם with לְבָבִֽי׃ lᵊvāvˈî לֵבָב heart 14:7. quadraginta annorum eram quando me misit Moses famulus Domini de Cadesbarne ut considerarem terram nuntiavique ei quod mihi verum videbaturI was forty years old when Moses the servant of the Lord sent me from Cadesbarne, to view the land, and I brought him word again as to me seemed true, 7. Forty years old was I when Moses the servant of the LORD sent me from Kadesh-barnea to spy out the land; and I brought him word again as it was in mine heart. Forty years old [was] I when Moses the servant of the LORD sent me from Kadesh- barnea to espy out the land; and I brought him word again as [it was] in mine heart: 7: я был сорока лет, когда Моисей, раб Господень, посылал меня из Кадес-Варни осмотреть землю, и я принес ему в ответ, что было у меня на сердце: 14:7 τεσσαράκοντα τεσσαρακοντα forty γὰρ γαρ for ἐτῶν ετος year ἤμην ειμι be ὅτε οτε when ἀπέστειλέν αποστελλω send off / away με με me Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the παῖς παις child; boy τοῦ ο the θεοῦ θεος God ἐκ εκ from; out of Καδης καδης spy on τὴν ο the γῆν γη earth; land καὶ και and; even ἀπεκρίθην αποκρινομαι respond αὐτῷ αυτος he; him λόγον λογος word; log κατὰ κατα down; by τὸν ο the νοῦν νους intellect; mind αὐτοῦ αυτος he; him 14:7 בֶּן־ ben- בֵּן son אַרְבָּעִ֨ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֜ה šānˈā שָׁנָה year אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i בִּ֠ bi בְּ in שְׁלֹחַ šᵊlˌōₐḥ שׁלח send מֹשֶׁ֨ה mōšˌeh מֹשֶׁה Moses עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֹתִ֛י ʔōṯˈî אֵת [object marker] מִ mi מִן from קָּדֵ֥שׁ בַּרְנֵ֖עַ qqāḏˌēš barnˌēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea לְ lᵊ לְ to רַגֵּ֣ל raggˈēl רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וָ wā וְ and אָשֵׁ֤ב ʔāšˈēv שׁוב return אֹתֹו֙ ʔōṯˌô אֵת [object marker] דָּבָ֔ר dāvˈār דָּבָר word כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עִם־ ʕim- עִם with לְבָבִֽי׃ lᵊvāvˈî לֵבָב heart 14:7. quadraginta annorum eram quando me misit Moses famulus Domini de Cadesbarne ut considerarem terram nuntiavique ei quod mihi verum videbatur I was forty years old when Moses the servant of the Lord sent me from Cadesbarne, to view the land, and I brought him word again as to me seemed true, 7. Forty years old was I when Moses the servant of the LORD sent me from Kadesh-barnea to spy out the land; and I brought him word again as it was in mine heart. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7: И принес ему (Моисею) в ответ, что было у меня на сердце, т. е. Халев высказал искренно вынесенное им из осмотра Ханаанской земли представление о ней, не опасаясь нареканий за это со стороны других, участвовавших в этом осмотре, и не страшась народного гнева (Чис XIV:10). Adam Clarke: Commentary on the Bible - 1831 14:7: As it was in mine heart - Neither fear nor favor influenced him on the occasion; he told what he believed to be the truth, the whole truth, and nothing but the truth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:7: sent me: Num 13:6, Num 13:16-20 I brought: Num 13:26-33, Num 14:6-10 John Gill 14:7 Forty years old was I when Moses the servant of the Lord sent me from Kadeshbarnea to espy out the land,.... Not he alone, but eleven more with him, one out of every tribe; his age he mentions, and of which, or near it, it is highly probable the rest of the spies were, to show that he and they were in the prime of their days, both as to bodily strength and intellectual capacity, which were requisite for such service as to spy out the land, of what quality that and its inhabitants were; and Moses he calls the servant of the Lord, because it was by the order and appointment of God, signified to Moses, that this was done; and the place from whence they were sent forth is named, which ascertains what that Kadesh was, where Israel was encamped when the spies were sent, Num 13:26, and I brought him word again, as it was in mine heart; that is, he gave to Moses upon his return a sincere, honest and faithful representation of the land, and its inhabitants, as it appeared to him. John Wesley 14:7 As it was in mine heart - I spake my opinion sincerely, without flattery and fear, when the other spies were biased by their own fears, and the dread of the people, to speak otherwise than in their consciences they believed.
14:814:8: Բայց եղբարքն իմ որ ելին ընդ իս՝ թիւրեցին զմիտս ժողովրդեանն. բայց ես յաւելա՛յ երթալ զհետ Տեառն Աստուծոյ իմոյ։ 8. Բայց ինձ հետ գնացող իմ եղբայրները ժողովրդի միտքը շեղեցին. իսկ ես շարունակեցի հետեւել իմ Տէր Աստծուն»: Այն օրը Մովսէսը երդուեց եւ ասաց. 8 Սակայն ինծի հետ գացող եղբայրներս ժողովուրդին սիրտը թուլցուցին. բայց ես իմ բոլոր սրտովս իմ Տէր Աստուծոյս հնազանդեցայ»։ բայց եղբարքն իմ որ ելին ընդ իս` թիւրեցին զմիտս ժողովրդեանն. բայց ես յաւելայ երթալ զհետ Տեառն Աստուծոյ իմոյ: 14:8: Բայց եղբարքն իմ որ ելին ընդ իս՝ թիւրեցին զմիտս ժողովրդեանն. բայց ես յաւելա՛յ երթալ զհետ Տեառն Աստուծոյ իմոյ։ 8. Բայց ինձ հետ գնացող իմ եղբայրները ժողովրդի միտքը շեղեցին. իսկ ես շարունակեցի հետեւել իմ Տէր Աստծուն»: Այն օրը Մովսէսը երդուեց եւ ասաց. 8 Սակայն ինծի հետ գացող եղբայրներս ժողովուրդին սիրտը թուլցուցին. բայց ես իմ բոլոր սրտովս իմ Տէր Աստուծոյս հնազանդեցայ»։ zohrab-1805▾ eastern-1994▾ western am▾	14:88: братья мои, которые ходили со мною, привели в робость сердце народа, а я в точности следовал Господу Богу моему; 14:8 οἱ ο the δὲ δε though; while ἀδελφοί αδελφος brother μου μου of me; mine οἱ ο the ἀναβάντες αναβαινω step up; ascend μετ᾿ μετα with; amid ἐμοῦ εμου my μετέστησαν μεθιστημι stand aside; remove τὴν ο the καρδίαν καρδια heart τοῦ ο the λαοῦ λαος populace; population ἐγὼ εγω I δὲ δε though; while προσετέθην προστιθημι add; continue ἐπακολουθῆσαι επακολουθεω follow after κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God μου μου of me; mine 14:8 וְ wᵊ וְ and אַחַי֙ ʔaḥˌay אָח brother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָל֣וּ ʕālˈû עלה ascend עִמִּ֔י ʕimmˈî עִם with הִמְסִ֖יו himsˌiʸw מסה melt אֶת־ ʔeṯ- אֵת [object marker] לֵ֣ב lˈēv לֵב heart הָ hā הַ the עָ֑ם ʕˈām עַם people וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מִלֵּ֔אתִי millˈēṯî מלא be full אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s) 14:8. fratres autem mei qui ascenderant mecum dissolverunt cor populi et nihilominus ego secutus sum Dominum Deum meumBut my brethren, that had gone up with me, discouraged the heart of the people: and I nevertheless followed the Lord my God. 8. Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God. Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God: 8: братья мои, которые ходили со мною, привели в робость сердце народа, а я в точности следовал Господу Богу моему; 14:8 οἱ ο the δὲ δε though; while ἀδελφοί αδελφος brother μου μου of me; mine οἱ ο the ἀναβάντες αναβαινω step up; ascend μετ᾿ μετα with; amid ἐμοῦ εμου my μετέστησαν μεθιστημι stand aside; remove τὴν ο the καρδίαν καρδια heart τοῦ ο the λαοῦ λαος populace; population ἐγὼ εγω I δὲ δε though; while προσετέθην προστιθημι add; continue ἐπακολουθῆσαι επακολουθεω follow after κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God μου μου of me; mine 14:8 וְ wᵊ וְ and אַחַי֙ ʔaḥˌay אָח brother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָל֣וּ ʕālˈû עלה ascend עִמִּ֔י ʕimmˈî עִם with הִמְסִ֖יו himsˌiʸw מסה melt אֶת־ ʔeṯ- אֵת [object marker] לֵ֣ב lˈēv לֵב heart הָ hā הַ the עָ֑ם ʕˈām עַם people וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מִלֵּ֔אתִי millˈēṯî מלא be full אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s) 14:8. fratres autem mei qui ascenderant mecum dissolverunt cor populi et nihilominus ego secutus sum Dominum Deum meum But my brethren, that had gone up with me, discouraged the heart of the people: and I nevertheless followed the Lord my God. 8. Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8: Братья мои, т. е. другие соглядатаи. Несогласие с ними Иисуса Навина в суждении о Ханаанской земле само собой разумелось в словах Халева, обращенных к нему самому и было слишком хорошо известно присутствовавшим, чтобы особо указывать на это, не возбуждая подозрений в заискивании пред израильским вождем. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:8: wholly: Jos 14:14; Num 14:24; Deu 1:36; Rev 14:4 Carl Friedrich Keil and Franz Delitzsch 14:8 Whereas the other spies discouraged the people by exaggerated reports concerning the inhabitants of Canaan, he had followed the Lord with perfect fidelity (Num 13:31-33). He had not been made to waver in his faithfulness to the Lord and His promises either by the evil reports which the other spies had brought of the land, or by the murmuring and threats of the excited crowd (see Num 14:6-10). "My brethren" (Josh 14:8) are the rest of the spies, of course with the exception of Joshua, to whom Caleb was speaking. (Note: That Joshua was not included was evident from this circumstance alone, and consequently it is a complete perversion on the part of Knobel to argue, that because the expression is a general one, i.e., because Joshua is not expressly excepted by name, therefore he cannot have been one of the spies, not to mention the fact that the words "concerning me and thee," in v. 6, are sufficient to show to any one acquainted with the account in Num 13-14, that Joshua was really one of them.) המסין for המסוּ (see Ges. 75, anm. 17, and Ewald, 142, a.), from מסה = מסס (see Josh 2:11). Geneva 1599 14:8 Nevertheless my (d) brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God. (d) Which were the ten other spies. John Gill 14:8 Nevertheless, my brethren that went up with me,.... Meaning the rest of the spies, excepting Joshua, that went up with him into the land of Canaan to spy it, which they might be properly said to do, since they went up a hill or mountain, in order to go into it, Num 13:17, made the heart of the people melt; discouraged them, filled them with fears, sunk their spirits, that their hearts flowed, and became as weak as water, having no strength left in them, or hope of possessing the land; being told what stout and gigantic men the inhabitants of it were, and how strongly fortified were their cities: but I wholly followed the Lord my God; and did not join with them in an ill report of the good land; but having the fear of God before his eyes, walked after that, and delivered in his report faithfully, according to the dictates of his conscience, and the real sentiments of his mind; of this phrase; see Gill on Num 14:24. John Wesley 14:8 I wholly followed the Lord - Which self - commendation is justifiable, because it was necessary, as being the ground of his petition. Therefore it was not vain glory in him to speak it: no more than it is for those, who have God's spirit witnessing with their spirits, that they are the children of God, humbly and thankfully to tell others, for their encouragement, what God hath done for their souls.
14:914:9: Եւ երդուաւ Մովսէս յաւուր յայնմիկ եւ ասէ. Յերկիրն յոր հասեր՝ քե՛զ լիցի ՚ի ժառանգութիւն եւ որդւոց քոց յաւիտեան. զի յաւելար երթա՛լ զհետ Տեառն Աստուծոյ իմոյ[2283]։ [2283] Ոմանք. Յերկիրն զոր հասեր։ 9. «Այն երկիրը, ուր դու հասար, յաւիտեան քոնը եւ քո որդիներինը թող լինի որպէս ժառանգութիւն, քանի որ ես շարունակեցի հետեւել իմ Տէր Աստծուն: 9 Նոյն օրը Մովսէս երդում ըրաւ՝ ըսելով. «Այն երկիրը որուն վրայ կը կոխես անպատճառ քեզի ու քու որդիներուդ ժառանգութիւն պիտի ըլլայ. որովհետեւ իմ Տէր Աստուծոյս հնազանդեցար քու բոլոր սրտովդ։ Եւ երդուաւ Մովսէս յաւուր յայնմիկ եւ ասէ. Երկիրն յոր հասեր` քեզ լիցի ի ժառանգութիւն եւ որդւոց քոց յաւիտեան. զի յաւելար երթալ զհետ Տեառն Աստուծոյ իմոյ: 14:9: Եւ երդուաւ Մովսէս յաւուր յայնմիկ եւ ասէ. Յերկիրն յոր հասեր՝ քե՛զ լիցի ՚ի ժառանգութիւն եւ որդւոց քոց յաւիտեան. զի յաւելար երթա՛լ զհետ Տեառն Աստուծոյ իմոյ[2283]։ [2283] Ոմանք. Յերկիրն զոր հասեր։ 9. «Այն երկիրը, ուր դու հասար, յաւիտեան քոնը եւ քո որդիներինը թող լինի որպէս ժառանգութիւն, քանի որ ես շարունակեցի հետեւել իմ Տէր Աստծուն: 9 Նոյն օրը Մովսէս երդում ըրաւ՝ ըսելով. «Այն երկիրը որուն վրայ կը կոխես անպատճառ քեզի ու քու որդիներուդ ժառանգութիւն պիտի ըլլայ. որովհետեւ իմ Տէր Աստուծոյս հնազանդեցար քու բոլոր սրտովդ։ zohrab-1805▾ eastern-1994▾ western am▾	14:99: и клялся Моисей в тот день и сказал: 'земля, по которой ходила нога твоя, будет уделом тебе и детям твоим на век, ибо ты в точности последовал Господу Богу моему'; 14:9 καὶ και and; even ὤμοσεν ομνυω swear Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγων λεγω tell; declare ἡ ο the γῆ γη earth; land ἐφ᾿ επι in; on ἣν ος who; what ἐπέβης επιβαινω mount; step on σοὶ σοι you ἔσται ειμι be ἐν εν in κλήρῳ κληρος lot; allotment καὶ και and; even τοῖς ο the τέκνοις τεκνον child σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὅτι οτι since; that προσετέθης προστιθημι add; continue ἐπακολουθῆσαι επακολουθεω follow after ὀπίσω οπισω in back; after κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our 14:9 וַ wa וְ and יִּשָּׁבַ֣ע yyiššāvˈaʕ שׁבע swear מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the הוּא֮ hû הוּא he לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say אִם־ ʔim- אִם if לֹ֗א lˈō לֹא not הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דָּרְכָ֤ה dārᵊḵˈā דרך tread רַגְלְךָ֙ raḡlᵊḵˌā רֶגֶל foot בָּ֔הּ bˈāh בְּ in לְךָ֨ lᵊḵˌā לְ to תִֽהְיֶ֧ה ṯˈihyˈeh היה be לְ lᵊ לְ to נַחֲלָ֛ה naḥᵃlˈā נַחֲלָה heritage וּ û וְ and לְ lᵊ לְ to בָנֶ֖יךָ vānˌeʸḵā בֵּן son עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity כִּ֣י kˈî כִּי that מִלֵּ֔אתָ millˈēṯā מלא be full אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s) 14:9. iuravitque Moses in die illo dicens terram quam calcavit pes tuus erit possessio tua et filiorum tuorum in aeternum quia secutus es Dominum Deum meumAnd Moses swore in that day, saying: The land which thy foot hath trodden upon shall be thy possession, and thy children for ever, because thou hast followed the Lord my God. 9. And Moses sware on that day, saying, Surely the land whereon thy foot hath trodden shall be an inheritance to thee and to thy children for ever, because thou hast wholly followed the LORD my God. And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children' s for ever, because thou hast wholly followed the LORD my God: 9: и клялся Моисей в тот день и сказал: 'земля, по которой ходила нога твоя, будет уделом тебе и детям твоим на век, ибо ты в точности последовал Господу Богу моему'; 14:9 καὶ και and; even ὤμοσεν ομνυω swear Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγων λεγω tell; declare ἡ ο the γῆ γη earth; land ἐφ᾿ επι in; on ἣν ος who; what ἐπέβης επιβαινω mount; step on σοὶ σοι you ἔσται ειμι be ἐν εν in κλήρῳ κληρος lot; allotment καὶ και and; even τοῖς ο the τέκνοις τεκνον child σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ὅτι οτι since; that προσετέθης προστιθημι add; continue ἐπακολουθῆσαι επακολουθεω follow after ὀπίσω οπισω in back; after κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our 14:9 וַ wa וְ and יִּשָּׁבַ֣ע yyiššāvˈaʕ שׁבע swear מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the הוּא֮ hû הוּא he לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say אִם־ ʔim- אִם if לֹ֗א lˈō לֹא not הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דָּרְכָ֤ה dārᵊḵˈā דרך tread רַגְלְךָ֙ raḡlᵊḵˌā רֶגֶל foot בָּ֔הּ bˈāh בְּ in לְךָ֨ lᵊḵˌā לְ to תִֽהְיֶ֧ה ṯˈihyˈeh היה be לְ lᵊ לְ to נַחֲלָ֛ה naḥᵃlˈā נַחֲלָה heritage וּ û וְ and לְ lᵊ לְ to בָנֶ֖יךָ vānˌeʸḵā בֵּן son עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity כִּ֣י kˈî כִּי that מִלֵּ֔אתָ millˈēṯā מלא be full אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s) 14:9. iuravitque Moses in die illo dicens terram quam calcavit pes tuus erit possessio tua et filiorum tuorum in aeternum quia secutus es Dominum Deum meum And Moses swore in that day, saying: The land which thy foot hath trodden upon shall be thy possession, and thy children for ever, because thou hast followed the Lord my God. 9. And Moses sware on that day, saying, Surely the land whereon thy foot hath trodden shall be an inheritance to thee and to thy children for ever, because thou hast wholly followed the LORD my God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9-11: Божественное повеление о предоставлении Халеву земли, по которой ходила нога его, в наследственную собственность передано Моисеем во Втор I:36. Из слов Халева …Господь сохранил меня в живых, …уже сорок пять лет, еще блаж. Феодорит выводил заключение, что завоевание Ханаанской земли продолжалось 7: лет. «После Божия приговора, — говорит он, — произнесенного над шестьюстами тысяч» (разумеется в Кадесе по Чис ХIV), «евреи провели тридцать восемь лет, странствуя по пустыне, посему остается еще семь лет до сорока пяти» [Творения блаж. Феодорита, т. 1-й, 283.]. К разъяснению этого вывода можно разве присоединить указание на Втор II:14, где говорится, что со времени выхода из Кадес-Варни и перехода через долину Заред на пути в Ханаан прошло 38: лет. Семь лет войны причислены в словах и Израиль ходил по пустыне ко времени странствования, так как и в продолжение их народ не имел еще настоящей оседлости. Словами выходить и входить означается вообще жизненная деятельность человека; ср. Чис XXVII:17; Втор XXVI:6: и др. Adam Clarke: Commentary on the Bible - 1831 14:9: The land whereon thy feet have trodden - This probably refers to Hebron, which was no doubt mentioned on this occasion. Albert Barnes: Notes on the Bible - 1834 14:9: Moses sware - i. e. God swore; and His promise, confirmed by an oath, was communicated, of course, through Moses. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:9: Jos 1:3; Num 13:22, Num 14:22-24 Carl Friedrich Keil and Franz Delitzsch 14:9 Jehovah swore at that time, that the land upon which his (Caleb's) foot had trodden should be an inheritance for him and his sons for ever. This oath is not mentioned in Num 14:20., nor yet in Deut 1:35-36, where Moses repeats the account of the whole occurrence to the people. For the oath of Jehovah mentioned in Num 14:21, Num 14:24, viz., that none of the murmuring people should see the land of Canaan, but that Caleb alone should come thither and his seed should possess it, cannot be the one referred to, as the promise given to Caleb in this oath does not relate to the possession of Hebron in particular, but to the land of Canaan generally, "the land which Jehovah had sworn to their fathers." We must assume, therefore, that in addition to what is mentioned in Num 14:24, God gave a special promise to Caleb, which is passed over there, with reference to the possession of Hebron itself, and that Joshua, who heard it at the time, is here reminded of that promise by Caleb. This particular promise from God was closely related to the words with which Caleb endeavoured to calm the minds of the people when they rose up against Moses (Num 13:30), viz., by saying to them, "We are well able to overcome it," notwithstanding the Anakites who dwelt in Hebron and had filled the other spies with such great alarm on account of their gigantic size. With reference to this the Lord had promised that very land to Caleb for his inheritance. Upon this promise Caleb founded his request (Josh 14:10-12) that Joshua would give him these mountains, of which Joshua had heard at that time that there were Anakites and large fortified cities there, inasmuch as, although forty-five years had elapsed since God had spoken these words, and he was now eighty-five years old, he was quite as strong as he had been then. From the words, "The Lord hath kept me alive these forty-five years," Theodoret justly infers, that the conquest of Canaan by Joshua was completed in seven years, since God spake these words towards the end of the second year after the exodus from Egypt, and therefore thirty-eight years before the entrance into Canaan. The clause וגו הלך אשׁר (Josh 14:10) is also dependent upon וגו ארבּעים יד: viz., "these forty-five years that Israel has wandered in the desert" (on this use of אשׁר, see Ewald, 331, c.). The expression is a general one, and the years occupied in the conquest of Canaan, during which Israel had not yet entered into peaceful possession of the promised land, are reckoned as forming part of the years of wandering in the desert. As another reason for his request, Caleb adds in Josh 14:11 : "I am still as strong to-day as at that time; as my strength was then, so is it now for war, and to go out and in" (see Num 27:17). John Gill 14:9 And Moses sware on that day, saying,.... Or declared the oath of the Lord, for it was the Lord that sware to what follows; see Deut 1:34, surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever: not the whole land of Canaan, nor all the parts of it Caleb travelled through, but particularly Hebron; which though not expressly mentioned in the aforesaid oath, yet was understood and known to be the meaning of it, and which Joshua by the following grant owned, and it is elsewhere expressly affirmed, Judg 1:20; and it is remarked, that it is not said "they", but "he" came to Hebron, Num 13:22; that is Caleb, so that it was literally true that his feet had trodden there: now the reason of this oath, and the inheritance assured by it to Caleb, was: because thou hast wholly followed the Lord thy God; in all his ways, and with full purpose of heart, and particularly had acted the upright and faithful part in the report he made of the good land; See Gill on Num 14:24.
14:1014:10: Եւ արդ կերակրեա՛ց զիս Տէր որպէս ասաց՝ ա՛յս ամք քառասներորդ հինգերորդ է՝ յորմէ հետէ խօսեցաւ Տէր զբանս զայս ընդ Մովսիսի. եւ շրջեցաւ Իսրայէլ յանապատին։ Եւ արդ աւասիկ ե՛մ ես այսօր ամաց ութսուն եւ հնգից. 10. Եւ արդ, սնուցել է ինձ Տէրը, ինչպէս որ ասել էր. սա քառասունհինգերորդ տարին է, ինչ Տէրն ասել է այս խօսքը Մովսէսին, երբ իսրայէլացիները թափառում էին անապատում: Այժմ ահա ես այսօր ութսունհինգ տարեկան եմ 10 Արդ՝ ահա Տէրը իր ըսածին պէս քառասունըհինգ տարի իմ կեանքս պահեց, այն ժամանակէն ի վեր՝ որ Տէրը այս խօսքը Մովսէսին ըսաւ, քանի որ Իսրայէլ անապատին մէջ կը պտըտէր եւ ահա ես այսօր ութսունըհինգ տարեկան եմ։ Եւ արդ ^[241]կերակրեաց զիս Տէր, որպէս ասաց, այս ամ քառասներորդ հինգերորդ է յորմէ հետէ խօսեցաւ Տէր զբանս զայս ընդ Մովսիսի. եւ շրջեցաւ Իսրայէլ յանապատին. եւ արդ աւասիկ եմ ես այսօր ամաց ութսուն եւ հնգից: 14:10: Եւ արդ կերակրեա՛ց զիս Տէր որպէս ասաց՝ ա՛յս ամք քառասներորդ հինգերորդ է՝ յորմէ հետէ խօսեցաւ Տէր զբանս զայս ընդ Մովսիսի. եւ շրջեցաւ Իսրայէլ յանապատին։ Եւ արդ աւասիկ ե՛մ ես այսօր ամաց ութսուն եւ հնգից. 10. Եւ արդ, սնուցել է ինձ Տէրը, ինչպէս որ ասել էր. սա քառասունհինգերորդ տարին է, ինչ Տէրն ասել է այս խօսքը Մովսէսին, երբ իսրայէլացիները թափառում էին անապատում: Այժմ ահա ես այսօր ութսունհինգ տարեկան եմ 10 Արդ՝ ահա Տէրը իր ըսածին պէս քառասունըհինգ տարի իմ կեանքս պահեց, այն ժամանակէն ի վեր՝ որ Տէրը այս խօսքը Մովսէսին ըսաւ, քանի որ Իսրայէլ անապատին մէջ կը պտըտէր եւ ահա ես այսօր ութսունըհինգ տարեկան եմ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1010: итак, вот, Господь сохранил меня в живых, как Он говорил; уже сорок пять лет [прошло] от того времени, когда Господь сказал Моисею слово сие, и Израиль ходил по пустыне; теперь, вот, мне восемьдесят пять лет; 14:10 καὶ και and; even νῦν νυν now; present διέθρεψέν διατρεφω me κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak τοῦτο ουτος this; he τεσσαρακοστὸν τεσσαρακοστος and; even πέμπτον πεμπτος fifth ἔτος ετος year ἀφ᾿ απο from; away οὗ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even ἐπορεύθη πορευομαι travel; go Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἐγὼ εγω I σήμερον σημερον today; present ὀγδοήκοντα ογδοηκοντα eighty καὶ και and; even πέντε πεντε five ἐτῶν ετος year 14:10 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הִנֵּה֩ hinnˌē הִנֵּה behold הֶחֱיָ֨ה heḥᵉʸˌā חיה be alive יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֹותִי֮ ʔôṯˈî אֵת [object marker] כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֵּר֒ dibbˌēr דבר speak זֶה֩ zˌeh זֶה this אַרְבָּעִ֨ים ʔarbāʕˌîm אַרְבַּע four וְ wᵊ וְ and חָמֵ֜שׁ ḥāmˈēš חָמֵשׁ five שָׁנָ֗ה šānˈā שָׁנָה year מֵ֠ mē מִן from אָז ʔˌāz אָז then דִּבֶּ֨ר dibbˌer דבר speak יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֥ךְ hālˌaḵ הלך walk יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִנֵּ֣ה hinnˈē הִנֵּה behold אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הַ ha הַ the יֹּ֔ום yyˈôm יֹום day בֶּן־ ben- בֵּן son חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five וּ û וְ and שְׁמֹונִ֖ים šᵊmônˌîm שְׁמֹנֶה eight שָׁנָֽה׃ šānˈā שָׁנָה year 14:10. concessit ergo Dominus vitam mihi sicut pollicitus est usque in praesentem diem quadraginta et quinque anni sunt ex quo locutus est Dominus verbum istud ad Mosen quando ambulabat Israhel per solitudinem hodie octoginta quinque annorum sumThe Lord therefore hath granted me life, as he promised until this present day, It is forty and five years since the Lord spoke this word to Moses, when Israel journeyed through the wilderness: this day I am eighty-five years old, 10. And now, behold, the LORD hath kept me alive, as he spake, these forty and five years, from the time that the LORD spake this word unto Moses, while Israel walked in the wilderness: and now, lo, I am this day fourscore and five years old. And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while [the children of] Israel wandered in the wilderness: and now, lo, I [am] this day fourscore and five years old: 10: итак, вот, Господь сохранил меня в живых, как Он говорил; уже сорок пять лет [прошло] от того времени, когда Господь сказал Моисею слово сие, и Израиль ходил по пустыне; теперь, вот, мне восемьдесят пять лет; 14:10 καὶ και and; even νῦν νυν now; present διέθρεψέν διατρεφω me κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak τοῦτο ουτος this; he τεσσαρακοστὸν τεσσαρακοστος and; even πέμπτον πεμπτος fifth ἔτος ετος year ἀφ᾿ απο from; away οὗ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even ἐπορεύθη πορευομαι travel; go Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἐγὼ εγω I σήμερον σημερον today; present ὀγδοήκοντα ογδοηκοντα eighty καὶ και and; even πέντε πεντε five ἐτῶν ετος year 14:10 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הִנֵּה֩ hinnˌē הִנֵּה behold הֶחֱיָ֨ה heḥᵉʸˌā חיה be alive יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֹותִי֮ ʔôṯˈî אֵת [object marker] כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֵּר֒ dibbˌēr דבר speak זֶה֩ zˌeh זֶה this אַרְבָּעִ֨ים ʔarbāʕˌîm אַרְבַּע four וְ wᵊ וְ and חָמֵ֜שׁ ḥāmˈēš חָמֵשׁ five שָׁנָ֗ה šānˈā שָׁנָה year מֵ֠ mē מִן from אָז ʔˌāz אָז then דִּבֶּ֨ר dibbˌer דבר speak יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֥ךְ hālˌaḵ הלך walk יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִנֵּ֣ה hinnˈē הִנֵּה behold אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הַ ha הַ the יֹּ֔ום yyˈôm יֹום day בֶּן־ ben- בֵּן son חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five וּ û וְ and שְׁמֹונִ֖ים šᵊmônˌîm שְׁמֹנֶה eight שָׁנָֽה׃ šānˈā שָׁנָה year 14:10. concessit ergo Dominus vitam mihi sicut pollicitus est usque in praesentem diem quadraginta et quinque anni sunt ex quo locutus est Dominus verbum istud ad Mosen quando ambulabat Israhel per solitudinem hodie octoginta quinque annorum sum The Lord therefore hath granted me life, as he promised until this present day, It is forty and five years since the Lord spoke this word to Moses, when Israel journeyed through the wilderness: this day I am eighty-five years old, 10. And now, behold, the LORD hath kept me alive, as he spake, these forty and five years, from the time that the LORD spake this word unto Moses, while Israel walked in the wilderness: and now, lo, I am this day fourscore and five years old. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 14:10: These forty and five years - See the note on Jos 13:1. Albert Barnes: Notes on the Bible - 1834 14:10: Forty and five years - The word of God to Moses was spoken after the return of the spies in the autumn of the second year after the Exodus Num 13:25; subsequently, 38 years elapsed before the people reached the Jordan Num 20:1; after the passage of the Jordan seven more years had passed, when Caleb claimed Hebron, before the partition of the land among the nine tribes and a half. These seven years then correspond to the "long time" Jos 11:18 during which Joshua was making war with the Canaanites. They are in the sequel of this verse added by Caleb to the years of wandering, since during them the people had no settled abodes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:10: forty: Jos 11:18; Num 14:33, Num 14:34 wandered: Heb. walked John Gill 14:10 And now, behold, the Lord hath kept me alive, as he said,.... Had upheld him in life, and preserved him from many dangers in the wilderness; and had continued him not only in life, but in health to that day, according to his promise to him, that he would bring him into the land of Canaan, and that he should see and possess it, Num 14:24 Deut 1:36, these forty and five years, even since the Lord spake this word unto Moses, and while the children of Israel wandered in the wilderness; not that the children of Israel were wandering in the wilderness forty five years, but it was while they were in the wilderness this word or promise, concerning Caleb, was spoken by the Lord to Moses; and it was in the second year of their coming out of Egypt, after which they wandered in the wilderness thirty eight years, so that they had now been in the land of Canaan seven years; and from hence the Jewish chronologers (s) gather, that the land was seven years in subduing, and which their commentators in general take notice of. Maimonides (t) seems to be displeased with the Arabs for calling the wilderness, through which the Israelites travelled, "the desert of wandering"; but it appears from hence to be a very proper epithet of it; and Kadesh the place where they were first threatened, that they should be wanderers in the wilderness for such a time, had the additional name of Barnea, which signifies the son of a wanderer: and now, lo, I am this day fourscore and five years old; being forty years of age when sent a spy into the land, Josh 14:7; thirty eight years he was with Israel in the wilderness, and seven years more since they entered into the land, in all eighty five; there is no necessity of understanding it that this was his precise birth day, but that about this time, or that he was now completely of such an age, which was more by fifteen years than the age of man in common at that time, see Ps 90:10. (s) Seder Olam Rabba, c. 11. p. 31. (t) Moreh Nevochim, par. 3. c. 50. p. 512. John Wesley 14:10 Forty - five years - Whereof thirty - eight years were spent in the wilderness, and seven since they came into Canaan. The longer we live the more sensible we should be, of God's goodness to us in keeping us alive! Of his care in prolonging our frail lives, his patience in prolonging our forfeited lives! And shall not the life thus kept by his providence, be devoted to his praise?
14:1114:11: եւ կարո՛ղ եմ այսօր՝ որպէս յորժամ առաքեաց զիս Մովսէս, նո՛յնպէս եւ արդ կարօղ եմ մտանել եւ ելանել ՚ի պատերազմ։ 11. եւ ուժեղ եմ այսօր, ինչպէս այն ժամանակ, երբ Մովսէսն ինձ ուղարկեց: Այժմ նոյնպէս կարող եմ պատերազմի մէջ մտնել եւ դուրս գալ: 11 Այսօր տակաւին ուժով եմ, ինչպէս էի Մովսէսին զիս ղրկած օրը. այն ատենուան զօրութիւնս ինչպէս էր, հիմակուան զօրութիւնս ալ նոյնպէս է՝ պատերազմելու եւ ելլելու ու մտնելու համար։ եւ կարօղ եմ այսօր, որպէս յորժամ առաքեաց զիս Մովսէս, նոյնպէս եւ արդ կարօղ եմ մտանել եւ ելանել ի պատերազմ: 14:11: եւ կարո՛ղ եմ այսօր՝ որպէս յորժամ առաքեաց զիս Մովսէս, նո՛յնպէս եւ արդ կարօղ եմ մտանել եւ ելանել ՚ի պատերազմ։ 11. եւ ուժեղ եմ այսօր, ինչպէս այն ժամանակ, երբ Մովսէսն ինձ ուղարկեց: Այժմ նոյնպէս կարող եմ պատերազմի մէջ մտնել եւ դուրս գալ: 11 Այսօր տակաւին ուժով եմ, ինչպէս էի Մովսէսին զիս ղրկած օրը. այն ատենուան զօրութիւնս ինչպէս էր, հիմակուան զօրութիւնս ալ նոյնպէս է՝ պատերազմելու եւ ելլելու ու մտնելու համար։ zohrab-1805▾ eastern-1994▾ western am▾	14:1111: но и ныне я столько же крепок, как и тогда, когда посылал меня Моисей: сколько тогда было у меня силы, столько и теперь есть для того, чтобы воевать и выходить и входить; 14:11 ἔτι ετι yet; still εἰμὶ ειμι be σήμερον σημερον today; present ἰσχύων ισχυς force ὡσεὶ ωσει as if; about ὅτε οτε when ἀπέστειλέν αποστελλω send off / away με με me Μωυσῆς μωσευς Mōseus; Mosefs ὡσαύτως ωσαυτως similarly ἰσχύω ισχυω have means; have force νῦν νυν now; present ἐξελθεῖν εξερχομαι come out; go out καὶ και and; even εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for τὸν ο the πόλεμον πολεμος battle 14:11 עֹודֶ֨נִּי ʕôḏˌennî עֹוד duration הַ ha הַ the יֹּ֜ום yyˈôm יֹום day חָזָ֗ק ḥāzˈāq חָזָק strong כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day שְׁלֹ֤חַ šᵊlˈōₐḥ שׁלח send אֹותִי֙ ʔôṯˌî אֵת [object marker] מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כְּ kᵊ כְּ as כֹ֥חִי ḵˌōḥî כֹּחַ strength אָ֖ז ʔˌāz אָז then וּ û וְ and כְ ḵᵊ כְּ as כֹ֣חִי ḵˈōḥî כֹּחַ strength עָ֑תָּה ʕˈāttā עַתָּה now לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war וְ wᵊ וְ and לָ lā לְ to צֵ֥את ṣˌēṯ יצא go out וְ wᵊ וְ and לָ lā לְ to בֹֽוא׃ vˈô בוא come 14:11. sic valens ut eo valebam tempore quando ad explorandum missus sum illius in me temporis fortitudo usque hodie perseverat tam ad bellandum quam ad gradiendumAs strong as I was at that time when I was sent to view the land: the strength of that time continueth in me until this day, as well to fight as to march. 11. As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war and to go out and to come in. As yet I [am as] strong this day as [I was] in the day that Moses sent me: as my strength [was] then, even so [is] my strength now, for war, both to go out, and to come in: 11: но и ныне я столько же крепок, как и тогда, когда посылал меня Моисей: сколько тогда было у меня силы, столько и теперь есть для того, чтобы воевать и выходить и входить; 14:11 ἔτι ετι yet; still εἰμὶ ειμι be σήμερον σημερον today; present ἰσχύων ισχυς force ὡσεὶ ωσει as if; about ὅτε οτε when ἀπέστειλέν αποστελλω send off / away με με me Μωυσῆς μωσευς Mōseus; Mosefs ὡσαύτως ωσαυτως similarly ἰσχύω ισχυω have means; have force νῦν νυν now; present ἐξελθεῖν εξερχομαι come out; go out καὶ και and; even εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for τὸν ο the πόλεμον πολεμος battle 14:11 עֹודֶ֨נִּי ʕôḏˌennî עֹוד duration הַ ha הַ the יֹּ֜ום yyˈôm יֹום day חָזָ֗ק ḥāzˈāq חָזָק strong כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day שְׁלֹ֤חַ šᵊlˈōₐḥ שׁלח send אֹותִי֙ ʔôṯˌî אֵת [object marker] מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כְּ kᵊ כְּ as כֹ֥חִי ḵˌōḥî כֹּחַ strength אָ֖ז ʔˌāz אָז then וּ û וְ and כְ ḵᵊ כְּ as כֹ֣חִי ḵˈōḥî כֹּחַ strength עָ֑תָּה ʕˈāttā עַתָּה now לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war וְ wᵊ וְ and לָ lā לְ to צֵ֥את ṣˌēṯ יצא go out וְ wᵊ וְ and לָ lā לְ to בֹֽוא׃ vˈô בוא come 14:11. sic valens ut eo valebam tempore quando ad explorandum missus sum illius in me temporis fortitudo usque hodie perseverat tam ad bellandum quam ad gradiendum As strong as I was at that time when I was sent to view the land: the strength of that time continueth in me until this day, as well to fight as to march. 11. As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war and to go out and to come in. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 14:11: Even so is my strength now - I do not ask this place because I wish to sit down now, and take my ease; on the contrary, I know I must fight, to drive out the Anakim, and I am as able and willing to do it as I was forty-five years ago, when Moses sent me to spy out the land. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:11: Deu 31:2, Deu 34:7; Psa 90:10, Psa 103:5 John Gill 14:11 As yet I am as strong this day as I was in the day that Moses sent me,.... To spy the land, forty five years ago; suggesting that he was as sound in his mind, understanding, judgment and memory, and as hale, strong, and robust in his body now, as he had been so long ago; which was a wonderful instance of the care of divine Providence over him in upholding him in life, and continuing him in vigour and health at such an age, when the carcasses of so many thousands had pined away and fell in the wilderness: as my strength was then, even so is my strength now for war; he had the same strength of body and courage of mind to engage in warlike enterprises as he had so many years ago; and this he the rather mentions, to prevent any objection Joshua might make to the giving of Hebron to him, since being inhabited by giants, it required a large share of strength and courage to attempt the conquest of it: but Caleb had strength both to go out, and to come in; to do any civil business, to preside over his tribe, or to govern any city, and its appendages, that should be put into his hands. John Wesley 14:11 For war - Not only for counsel, but for action; for marching and fighting. And therefore this gift will not be cast away upon an unprofitable and unserviceable person. To go out, and to come in - To perform all the duties belonging to my place. Moses had said, that at eighty years old, even our strength is labour and sorrow. But Caleb was an exception to this rule: At eighty - five years old, his strength was still ease and joy. This he got by following the Lord fully.
14:1214:12: Եւ այժմ խնդրե՛մ ՚ի քէն զլեառնն զայն՝ որպէս ասաց Տէր յաւուր յայնմիկ. զի դու ինքնին լուար զբանս զայս յաւուր յայնմիկ. եւ արդ ա՛ւանիկ Ենակի՛մք են անդ, եւ քաղաքք ամուրք եւ մեծամեծք. արդ եթէ Տէր ընդ ի՛ս է՝ սատակեցից զնոսա որպէս ասաց ինձ Տէր[2284]։ [2284] Բազումք. Որպէս եւ ասաց ինձ Տէր։ 12. Այժմ խնդրում եմ քեզնից ինձ տալ այն լեռը, ինչպէս որ Տէրն ասաց այն օրը: Դու ինքդ այս բանը լսեցիր այն օրը: Հիմա այնտեղ ենակիմներն են, եւ նրանց քաղաքներն ամրացուած են եւ մեծ: Հիմա եթէ Տէրն ինձ հետ լինի, կը բնաջնջեմ նրանց, ինչպէս Տէրն ինձ ասաց»: 12 Ուստի հիմա ինծի տուր այն լեռը, որուն համար Տէրը այն օրը խօսեցաւ, քանզի դուն այն օրը լսեցիր, որ Ենակիմները հոն կը բնակին ու մեծ պարսպապատ քաղաքներ ունին. թերեւս Տէրը ինծի հետ ըլլայ ու ես զանոնք վռնտեմ, ինչպէս Տէրը ըսաւ»։ Եւ այժմ խնդրեմ ի քէն զլեառնն զայն, որպէս ասաց Տէր յաւուր յայնմիկ. զի դու ինքնին լուար զբանս զայս յաւուր յայնմիկ. եւ արդ աւանիկ Ենակիմք են անդ, եւ քաղաքք ամուրք եւ մեծամեծք. ^[242]արդ եթէ Տէր ընդ իս է,`` սատակեցից զնոսա, որպէս ասաց ինձ Տէր: 14:12: Եւ այժմ խնդրե՛մ ՚ի քէն զլեառնն զայն՝ որպէս ասաց Տէր յաւուր յայնմիկ. զի դու ինքնին լուար զբանս զայս յաւուր յայնմիկ. եւ արդ ա՛ւանիկ Ենակի՛մք են անդ, եւ քաղաքք ամուրք եւ մեծամեծք. արդ եթէ Տէր ընդ ի՛ս է՝ սատակեցից զնոսա որպէս ասաց ինձ Տէր[2284]։ [2284] Բազումք. Որպէս եւ ասաց ինձ Տէր։ 12. Այժմ խնդրում եմ քեզնից ինձ տալ այն լեռը, ինչպէս որ Տէրն ասաց այն օրը: Դու ինքդ այս բանը լսեցիր այն օրը: Հիմա այնտեղ ենակիմներն են, եւ նրանց քաղաքներն ամրացուած են եւ մեծ: Հիմա եթէ Տէրն ինձ հետ լինի, կը բնաջնջեմ նրանց, ինչպէս Տէրն ինձ ասաց»: 12 Ուստի հիմա ինծի տուր այն լեռը, որուն համար Տէրը այն օրը խօսեցաւ, քանզի դուն այն օրը լսեցիր, որ Ենակիմները հոն կը բնակին ու մեծ պարսպապատ քաղաքներ ունին. թերեւս Տէրը ինծի հետ ըլլայ ու ես զանոնք վռնտեմ, ինչպէս Տէրը ըսաւ»։ zohrab-1805▾ eastern-1994▾ western am▾	14:1212: итак дай мне сию гору, о которой говорил Господь в тот день; ибо ты слышал в тот день, что там [живут] сыны Енаковы, и города [у них] большие и укрепленные; может быть, Господь [будет] со мною, и я изгоню их, как говорил Господь. 14:12 καὶ και and; even νῦν νυν now; present αἰτοῦμαί αιτεω ask σε σε.1 you τὸ ο the ὄρος ορος mountain; mount τοῦτο ουτος this; he καθὰ καθα just as εἶπεν επω say; speak κύριος κυριος lord; master τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὅτι οτι since; that σὺ συ you ἀκήκοας ακουω hear τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that νυνὶ νυνι right now δὲ δε though; while οἱ ο the Ενακιμ ενακιμ there εἰσιν ειμι be πόλεις πολις city ὀχυραὶ οχυρος and; even μεγάλαι μεγας great; loud ἐὰν εαν and if; unless οὖν ουν then κύριος κυριος lord; master μετ᾿ μετα with; amid ἐμοῦ εμου my ᾖ ειμι be ἐξολεθρεύσω εξολοθρευω utterly ruin αὐτούς αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means εἶπέν επω say; speak μοι μοι me κύριος κυριος lord; master 14:12 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now תְּנָה־ tᵊnā- נתן give לִּי֙ llˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he כִּ֣י kˈî כִּי that אַתָּֽה־ ʔattˈā- אַתָּה you שָׁמַעְתָּ֩ šāmaʕtˌā שׁמע hear בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that עֲנָקִ֣ים ʕᵃnāqˈîm עֲנָק neck שָׁ֗ם šˈām שָׁם there וְ wᵊ וְ and עָרִים֙ ʕārîm עִיר town גְּדֹלֹ֣ות gᵊḏōlˈôṯ גָּדֹול great בְּצֻרֹ֔ות bᵊṣurˈôṯ בָּצוּר fortified אוּלַ֨י ʔûlˌay אוּלַי perhaps יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֹותִי֙ ʔôṯˌî אֵת [object marker] וְ wᵊ וְ and הֹ֣ורַשְׁתִּ֔ים hˈôraštˈîm ירשׁ trample down כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 14:12. da ergo mihi montem istum quem pollicitus est Dominus te quoque audiente in quo Enacim sunt et urbes magnae atque munitae si forte sit Dominus mecum et potuero delere eos sicut promisit mihiGive me therefore this mountain, which the Lord promised, in thy hearing also, wherein are the Enacims, and cities great and strong: if so be the Lord will be with me, and I shall be able to destroy them, as he promised me. 12. Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakim were there, and cities great and fenced: it may be that the LORD will be with me, and I shall drive them out, as the LORD spake. Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims [were] there, and [that] the cities [were] great [and] fenced: if so be the LORD [will be] with me, then I shall be able to drive them out, as the LORD said: 12: итак дай мне сию гору, о которой говорил Господь в тот день; ибо ты слышал в тот день, что там [живут] сыны Енаковы, и города [у них] большие и укрепленные; может быть, Господь [будет] со мною, и я изгоню их, как говорил Господь. 14:12 καὶ και and; even νῦν νυν now; present αἰτοῦμαί αιτεω ask σε σε.1 you τὸ ο the ὄρος ορος mountain; mount τοῦτο ουτος this; he καθὰ καθα just as εἶπεν επω say; speak κύριος κυριος lord; master τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὅτι οτι since; that σὺ συ you ἀκήκοας ακουω hear τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that νυνὶ νυνι right now δὲ δε though; while οἱ ο the Ενακιμ ενακιμ there εἰσιν ειμι be πόλεις πολις city ὀχυραὶ οχυρος and; even μεγάλαι μεγας great; loud ἐὰν εαν and if; unless οὖν ουν then κύριος κυριος lord; master μετ᾿ μετα with; amid ἐμοῦ εμου my ᾖ ειμι be ἐξολεθρεύσω εξολοθρευω utterly ruin αὐτούς αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means εἶπέν επω say; speak μοι μοι me κύριος κυριος lord; master 14:12 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now תְּנָה־ tᵊnā- נתן give לִּי֙ llˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the הָ֣ר hˈār הַר mountain הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he כִּ֣י kˈî כִּי that אַתָּֽה־ ʔattˈā- אַתָּה you שָׁמַעְתָּ֩ šāmaʕtˌā שׁמע hear בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that עֲנָקִ֣ים ʕᵃnāqˈîm עֲנָק neck שָׁ֗ם šˈām שָׁם there וְ wᵊ וְ and עָרִים֙ ʕārîm עִיר town גְּדֹלֹ֣ות gᵊḏōlˈôṯ גָּדֹול great בְּצֻרֹ֔ות bᵊṣurˈôṯ בָּצוּר fortified אוּלַ֨י ʔûlˌay אוּלַי perhaps יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֹותִי֙ ʔôṯˌî אֵת [object marker] וְ wᵊ וְ and הֹ֣ורַשְׁתִּ֔ים hˈôraštˈîm ירשׁ trample down כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 14:12. da ergo mihi montem istum quem pollicitus est Dominus te quoque audiente in quo Enacim sunt et urbes magnae atque munitae si forte sit Dominus mecum et potuero delere eos sicut promisit mihi Give me therefore this mountain, which the Lord promised, in thy hearing also, wherein are the Enacims, and cities great and strong: if so be the Lord will be with me, and I shall be able to destroy them, as he promised me. 12. Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakim were there, and cities great and fenced: it may be that the LORD will be with me, and I shall drive them out, as the LORD spake. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12: Под горой сей разумеется гористая местность, в которой находится Хеврон; здесь соглядатаи видели енакимов исполинского роста (Чис XIII:23), которые, несмотря на поражение, нанесенное им Иисусом Навином (XI:21), снова завладели этой местностью. В последних словах своей просьбы может быть (по-еврейски «улай» — «не ли»), Господь [будет] со мною Халев, доселе в точности следовавший Господу (ст. 8, 9), выражает, конечно, не сомнение в выполнимости своего намерения изгнать Енакимов, а надежду и желание сделать это при Божией помощи. Adam Clarke: Commentary on the Bible - 1831 14:12: I shall be able to drive them out - He cannot mean Hebron merely, for that had been taken before by Joshua; but in the request of Caleb doubtless all the circumjacent country was comprised, in many parts of which the Anakim were still in considerable force. It has been conjectured that Hebron itself had again fallen under the power of its former possessors, who, taking the advantage of the absence of the Israelitish army, who were employed in other parts of the country, re-entered the city, and restored their ancient domination. But the first opinion seems best founded. Albert Barnes: Notes on the Bible - 1834 14:12: The Anakims had in the course of Joshua's campaigns in the south been expelled from "this mountain," i. e. the mountain country round Hebron, but they had only withdrawn to the neighboring cities of Philistia Jos 11:22. Thence, they had, as must be inferred from the text here, returned and reoccupied Hebron, probably when Joshua and the main force of the Israelites had marched northward to deal with Jabin and his confederates. Caleb finally drove out this formidable race and occupied Hebron and its dependent towns and district permanently. See Jos 15:13 following. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:12: the Anakims: Jos 11:21, Jos 11:22; Num 13:28, Num 13:33 if so be: Num 14:8, Num 14:9, Num 21:34; Sa1 14:6; Ch2 14:11; Psa 18:32-34, Psa 27:1-3, Psa 44:3; Psa 60:12, Psa 118:10-12; Rom 8:31; Phi 4:13; Heb 11:33 I shall: Jos 15:14; Jdg 1:20 Carl Friedrich Keil and Franz Delitzsch 14:12 "The mountain," according to the context, is the mountainous region of Hebron, where the spies had seen the Anakites (Num 13:22, Num 13:28). The two clauses, in Josh 14:12, beginning with כּי are not to be construed as subordinate to one another, but are co-ordinate clauses, and contain two distinct motives in support of his petition: viz., "for thou heardest in that day," sc., what Jehovah said to me then, and also "for (because) the Anakites are there;" ... "perhaps Jehovah is with me (אתי for אתּי, see Ges. 103, 1, anm. 1, and Ewald, 264, b.), and I root them out" (vid., Josh 15:14). The word "perhaps" does not express a doubt, but a hope or desire, or else, as Masius says, "hope mixed with difficulty; and whilst the difficulty detracts from the value, the hope stimulates the desire for the gift." Geneva 1599 14:12 Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims [were] there, and [that] the cities [were] great [and] fenced: (e) if so be the LORD [will be] with me, then I shall be able to drive them out, as the LORD said. (e) This he spoke out of modesty, and not from doubting. John Gill 14:12 Now therefore give me this mountain, whereof the Lord spake in that day,.... The mountainous part of the country, the hill country of Judea, in which Hebron, Debir, and other cities were; for it was not one particular city only that Caleb requested, but a large tract of ground: for thou heardest in that day how the Anakims were there, and that the cities were great and fenced; that the giants, called Anakims, dwelt in the mountainous country, and their cities, Hebron, Debir, and Anab, were very large, and well fortified; this Joshua heard at the time the spies were sent into the land, he being one of them; and this he heard, not from the report of the spies, but from the people of the country, and therefore must know that to conquer these men, and subdue their cities, was an arduous undertaking; but since he had strength and courage, he hoped his request would be granted: if so be the Lord will be with me; which he spake not as doubting of his presence and power to be with him, and assist him, but as placing his confidence therein, and, distrusting his own power and ability, having no dependence or that, but believing that the Lord, or, as the Targum, the Word of the Lord, would be with him for his help: then, says Caleb: I shall be able to drive them out, as the Lord said; that is, to drive the Anakims out of their cities, or out of the mountains, the caves and dens there, to which they betook themselves, since the taking of Hebron, Debir, and Anab, by Joshua, Josh 11:22; and he relied upon the promise of God to enable him to do this, and not upon his natural strength and courage, or the number and prowess of the warlike tribe of Judah, of which he was prince. John Wesley 14:12 This mountain - That is, this mountainous country. He names the country rather than the cities, because the cities were given to the Levites, Josh 21:11, Josh 21:13. Thou heardest - Didst understand, both by the reports of others, and by thy own observation. Hearing, the sense by which we get knowledge, is often put for knowing or understanding. If the Lord will be with me - A modest and pious expression, signifying both the absolute necessity of God's help, and his godly fear, lest God for his sins should deny his assistance to him; for although he was well assured in general, that God would crown his people with success in this war, yet he might doubt of his particular success in this or that enterprize. To drive them out - Out of their fastnesses where they yet remain, Caleb desires this difficult work as a testimony of his own faith, and as a motive to quicken his brethren to the like attempts. Robert Jamieson, A. R. Fausset and David Brown 14:12 give me this mountain, whereof the Lord spake in that day--this highland region. for thou heardest in that day how the Anakims were there--The report of the spies, who tried to kindle the flame of sedition and discontent, related chiefly to the people and condition of this mountain district, and hence it was promised as the reward of Caleb's truth, piety, and faithfulness.
14:1314:13: Եւ օրհնեա՛ց զնա Յեսու. եւ ե՛տ զՔեբրոն Քաղեբայ որդւոյ Յեփոնեայ Կենեզացւոյ ՚ի ժառանգութիւն։ 13. Եւ Յեսուն օրհնեց նրան եւ Քեբրոնը որպէս ժառանգութիւն տուեց կենեզացի Յեփոնէի որդի Քաղէբին: 13 Յեսու զանիկա օրհնեց ու Յեփոնեան Քաղէբին Քեբրոնը ժառանգութիւն տուաւ։ Եւ օրհնեաց զնա Յեսու, եւ ետ զՔեբրոն Քաղեբայ որդւոյ Յեփոնեայ ^[243]Կենեզացւոյ ի ժառանգութիւն: 14:13: Եւ օրհնեա՛ց զնա Յեսու. եւ ե՛տ զՔեբրոն Քաղեբայ որդւոյ Յեփոնեայ Կենեզացւոյ ՚ի ժառանգութիւն։ 13. Եւ Յեսուն օրհնեց նրան եւ Քեբրոնը որպէս ժառանգութիւն տուեց կենեզացի Յեփոնէի որդի Քաղէբին: 13 Յեսու զանիկա օրհնեց ու Յեփոնեան Քաղէբին Քեբրոնը ժառանգութիւն տուաւ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1313: Иисус благословил его, и дал в удел Халеву, сыну Иефонниину, Хеврон. 14:13 καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even ἔδωκεν διδωμι give; deposit τὴν ο the Χεβρων χεβρων the Χαλεβ χαλεβ son Ιεφοννη ιεφοννη son Κενεζ κενεζ in κλήρῳ κληρος lot; allotment 14:13 וַֽ wˈa וְ and יְבָרְכֵ֖הוּ yᵊvārᵊḵˌēhû ברך bless יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יִּתֵּ֧ן yyittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] חֶבְרֹ֛ון ḥevrˈôn חֶבְרֹון Hebron לְ lᵊ לְ to כָלֵ֥ב ḵālˌēv כָּלֵב Caleb בֶּן־ ben- בֵּן son יְפֻנֶּ֖ה yᵊfunnˌeh יְפֻנֶּה Jephunneh לְ lᵊ לְ to נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage 14:13. benedixitque ei Iosue et tradidit Hebron in possessionemAnd Josue blessed him, and gave him Hebron in possession. 13. And Joshua blessed him; and he gave Hebron unto Caleb the son of Jephunneh for an inheritance. And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance: 13: Иисус благословил его, и дал в удел Халеву, сыну Иефонниину, Хеврон. 14:13 καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even ἔδωκεν διδωμι give; deposit τὴν ο the Χεβρων χεβρων the Χαλεβ χαλεβ son Ιεφοννη ιεφοννη son Κενεζ κενεζ in κλήρῳ κληρος lot; allotment 14:13 וַֽ wˈa וְ and יְבָרְכֵ֖הוּ yᵊvārᵊḵˌēhû ברך bless יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יִּתֵּ֧ן yyittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] חֶבְרֹ֛ון ḥevrˈôn חֶבְרֹון Hebron לְ lᵊ לְ to כָלֵ֥ב ḵālˌēv כָּלֵב Caleb בֶּן־ ben- בֵּן son יְפֻנֶּ֖ה yᵊfunnˌeh יְפֻנֶּה Jephunneh לְ lᵊ לְ to נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage 14:13. benedixitque ei Iosue et tradidit Hebron in possessionem And Josue blessed him, and gave him Hebron in possession. 13. And Joshua blessed him; and he gave Hebron unto Caleb the son of Jephunneh for an inheritance. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13: Иисус благословил его, т. е. пожелал ему Божией помощи. Adam Clarke: Commentary on the Bible - 1831 14:13: Joshua blessed him - As the word bless often signifies to speak good or well of or to any person, (see the note on Gen 2:3), here it may mean the praise bestowed on Caleb's intrepidity and faithfulness by Joshua, as well as a prayer to God that he might have prosperity in all things; and especially that the Lord might be with him, as himself had expressed in the preceding verse. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:13: blessed: Jos 22:6; Gen 47:7, Gen 47:10; Sa1 1:17; Sol 6:9 gave unto: Jos 10:36, Jos 10:37, Jos 15:13, Jos 21:11, Jos 21:12; Jdg 1:20; Ch1 6:55, Ch1 6:56 Carl Friedrich Keil and Franz Delitzsch 14:13 Then Joshua blessed Caleb, i.e., implored the blessing of God upon his undertaking, and gave him Hebron for an inheritance. Hebron is mentioned as the chief city, to which the surrounding country belonged; for Caleb had asked for the mountains (Josh 14:9), i.e., the mountainous country with and around Hebron, which included, for example, the fortified town of Debir also (Josh 15:15). John Gill 14:13 And Joshua blessed him,.... By granting him his request, congratulating him upon it, and praying for and wishing him success in his attempt to drive out the giants, and possess their country: and gave unto Caleb, the son of Jephunneh, Hebron for an inheritance; being satisfied of the justness of his suit, of its being the will of God, and the order of Moses, that he should have this for an inheritance, which he had heard himself, had knowledge of, and well remembered: this is to be understood not of the city of Hebron itself, for that was given to the Levites, and was a city of refuge, but the country round about in the fields and villages annexed to it, as appears from Josh 21:12. John Wesley 14:13 Blessed him - Prayed to God to bless and help him according to his own desire. Robert Jamieson, A. R. Fausset and David Brown 14:13 Joshua blessed him, and gave unto Caleb Hebron for an inheritance--Joshua, who was fully cognizant of all the circumstances, not only admitted the claim, but in a public and earnest manner prayed for the divine blessing to succor the efforts of Caleb in driving out the idolatrous occupiers.
14:1414:14: Վասն այնորիկ եղեւ Քեբրոն Քաղեբայ որդւոյ Յեփոնեայ Կենեզացւոյ ՚ի ժառանգութիւն. վասն երթալոյ նորա զհետ հրամանի Տեառն Աստուծոյ Իսրայէլի[2285]։ [2285] Յօրինակին. Որդւոյ Յոփոնեայ։ 14. Դրա համար Քեբրոնը եղաւ կենեզացի Յեփոնէի որդի Քաղէբի ժառանգութիւնը, որովհետեւ նա հետեւեց Իսրայէլի Տէր Աստծու պատուիրանին: 14 Ասոր համար Քեբրոն Կենեզեան Յեփոնէին որդիին Քաղէբին ժառանգութիւնը եղաւ մինչեւ այսօր, որովհետեւ Իսրայէլի Տէր Աստուծոյն բոլոր սրտով հնազանդեցաւ։ Վասն այնորիկ եղեւ Քեբրոն Քաղեբայ որդւոյ Յեփոնեայ Կենեզացւոյ ի ժառանգութիւն^[244]. վասն երթալոյ նորա զհետ հրամանի Տեառն Աստուծոյ Իսրայելի: 14:14: Վասն այնորիկ եղեւ Քեբրոն Քաղեբայ որդւոյ Յեփոնեայ Կենեզացւոյ ՚ի ժառանգութիւն. վասն երթալոյ նորա զհետ հրամանի Տեառն Աստուծոյ Իսրայէլի[2285]։ [2285] Յօրինակին. Որդւոյ Յոփոնեայ։ 14. Դրա համար Քեբրոնը եղաւ կենեզացի Յեփոնէի որդի Քաղէբի ժառանգութիւնը, որովհետեւ նա հետեւեց Իսրայէլի Տէր Աստծու պատուիրանին: 14 Ասոր համար Քեբրոն Կենեզեան Յեփոնէին որդիին Քաղէբին ժառանգութիւնը եղաւ մինչեւ այսօր, որովհետեւ Իսրայէլի Տէր Աստուծոյն բոլոր սրտով հնազանդեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1414: Таким образом Хеврон остался уделом Халева, сына Иефонниина, Кенезеянина, до сего дня, за то, что он в точности последовал [повелению] Господа Бога Израилева. 14:14 διὰ δια through; because of τοῦτο ουτος this; he ἐγενήθη γινομαι happen; become ἡ ο the Χεβρων χεβρων the Χαλεβ χαλεβ the τοῦ ο the Ιεφοννη ιεφοννη the Κενεζαίου κενεζαιος in κλήρῳ κληρος lot; allotment ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he διὰ δια through; because of τὸ ο the αὐτὸν αυτος he; him ἐπακολουθῆσαι επακολουθεω follow after τῷ ο the προστάγματι προσταγμα lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel 14:14 עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus הָיְתָֽה־ hāyᵊṯˈā- היה be חֶ֠בְרֹון ḥevrôn חֶבְרֹון Hebron לְ lᵊ לְ to כָלֵ֨ב ḵālˌēv כָּלֵב Caleb בֶּן־ ben- בֵּן son יְפֻנֶּ֤ה yᵊfunnˈeh יְפֻנֶּה Jephunneh הַ ha הַ the קְּנִזִּי֙ qqᵊnizzˌî קְנִזִּי Kenizzite לְֽ lᵊˈ לְ to נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this יַ֚עַן ˈyaʕan יַעַן motive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מִלֵּ֔א millˈē מלא be full אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 14:14. atque ex eo fuit Hebron Chaleb filio Iepphonne Cenezeo usque in praesentem diem quia secutus est Dominum Deum IsrahelAnd from that time Hebron belonged to Caleb the son of Jephone the Cenezite, until this present day: because he followed the Lord the God of Israel. 14. Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite, unto this day; because that he wholly followed the LORD, the God of Israel. Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel: 14: Таким образом Хеврон остался уделом Халева, сына Иефонниина, Кенезеянина, до сего дня, за то, что он в точности последовал [повелению] Господа Бога Израилева. 14:14 διὰ δια through; because of τοῦτο ουτος this; he ἐγενήθη γινομαι happen; become ἡ ο the Χεβρων χεβρων the Χαλεβ χαλεβ the τοῦ ο the Ιεφοννη ιεφοννη the Κενεζαίου κενεζαιος in κλήρῳ κληρος lot; allotment ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he διὰ δια through; because of τὸ ο the αὐτὸν αυτος he; him ἐπακολουθῆσαι επακολουθεω follow after τῷ ο the προστάγματι προσταγμα lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel 14:14 עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus הָיְתָֽה־ hāyᵊṯˈā- היה be חֶ֠בְרֹון ḥevrôn חֶבְרֹון Hebron לְ lᵊ לְ to כָלֵ֨ב ḵālˌēv כָּלֵב Caleb בֶּן־ ben- בֵּן son יְפֻנֶּ֤ה yᵊfunnˈeh יְפֻנֶּה Jephunneh הַ ha הַ the קְּנִזִּי֙ qqᵊnizzˌî קְנִזִּי Kenizzite לְֽ lᵊˈ לְ to נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this יַ֚עַן ˈyaʕan יַעַן motive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מִלֵּ֔א millˈē מלא be full אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 14:14. atque ex eo fuit Hebron Chaleb filio Iepphonne Cenezeo usque in praesentem diem quia secutus est Dominum Deum Israhel And from that time Hebron belonged to Caleb the son of Jephone the Cenezite, until this present day: because he followed the Lord the God of Israel. 14. Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite, unto this day; because that he wholly followed the LORD, the God of Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 14:14: Hebron therefore became the inheritance of Caleb - Joshua admitted his claim, recognized his right, and made a full conveyance of Hebron and its dependencies to Caleb and his posterity; and this being done in the sight of all the elders of Israel, the right was publicly acknowledged, and consequently this portion was excepted from the general determination by lot; God having long before made the cession of this place to him and to his descendants. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:14: because: Jos 14:8, Jos 14:9; Co1 15:58 Carl Friedrich Keil and Franz Delitzsch 14:14 This inheritance, the historian adds, was awarded to Caleb because he had followed the God of Israel with such fidelity. - In Josh 14:15 there follows another notice of the earlier name of Hebron (see at Gen 23:2). The expression לפנים (before), like the words "to this day," applies to the time when the book was composed, at which time the name Kirjath-arba had long since fallen into disuse; so that it by no means follows that the name Hebron was not so old as the name Kirjath-arba, which was given to Hebron for the first time when it was taken by Arba, "the great man among the Anakites," i.e., the strongest and most renowned of the Anakites (vid., Josh 15:13). The remark, "and the land had rest from war," is repeated again at the close of this account from Josh 11:23, to show that although there were Anakites still dwelling in Hebron whom Caleb hoped to exterminate, the work of distributing the land by lot was not delayed in consequence, but was carried out in perfect peace. John Gill 14:14 Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day,.... The time of the writing of this book: because he wholly followed the Lord God of Israel; as in Josh 14:8; Hebron signifies fellowship or communion; and this in a spiritual sense is very desirable by all the people of God, as Hebron was by Caleb, even communion with God, Father, Son and Spirit, with angels and saints, both now and hereafter; and they are willing to engage with their spiritual enemies in the name and strength of Christ, though ever so potent, may they but enjoy this blessing, and which is more or less granted, to all the hearty, sincere, and faithful followers of Christ; see Jn 14:21.
14:1514:15: Եւ անուն Քեբրոնի է՛ր յառաջ քաղաք՝ Արբոկ. նա՛ էր մայր քաղաքաց Ենակիմանցն. եւ երկիրն դադարեա՛ց ՚ի պատերազմէ[2286]։[2286] Ոմանք յաւարտ 15 համարիս. ՚ի պատերազմէ, յաւելուն զբանս զայս. Եւ Ադամ մեծն ննջեալ ՚ի մէջ սկայիցն։ 15. Քեբրոն քաղաքի անունն առաջ Արբոկ էր, նա ենակիմների մայրաքաղաքն էր: Եւ երկիրը հանգստացաւ պատերազմից: 15 Ու Քեբրոնին անունը առաջ Կարիաթ–Արբա* էր ու այն Արբան Ենակիմներուն մէջ մեծ մարդ մըն էր։Ու երկիրը պատերազմէն հանգստացաւ։ Եւ անուն Քեբրոնի էր յառաջ քաղաք ^[245]Արբոկ. նա էր ^[246]մայր քաղաքաց Ենակիմացն``: Եւ երկիրն դադարեաց ի պատերազմէ: 14:15: Եւ անուն Քեբրոնի է՛ր յառաջ քաղաք՝ Արբոկ. նա՛ էր մայր քաղաքաց Ենակիմանցն. եւ երկիրն դադարեա՛ց ՚ի պատերազմէ[2286]։ [2286] Ոմանք յաւարտ 15 համարիս. ՚ի պատերազմէ, յաւելուն զբանս զայս. Եւ Ադամ մեծն ննջեալ ՚ի մէջ սկայիցն։ 15. Քեբրոն քաղաքի անունն առաջ Արբոկ էր, նա ենակիմների մայրաքաղաքն էր: Եւ երկիրը հանգստացաւ պատերազմից: 15 Ու Քեբրոնին անունը առաջ Կարիաթ–Արբա* էր ու այն Արբան Ենակիմներուն մէջ մեծ մարդ մըն էր։ Ու երկիրը պատերազմէն հանգստացաւ։ zohrab-1805▾ eastern-1994▾ western am▾	14:1515: Имя Хеврону прежде было Кириаф-Арбы, как назывался между сынами Енака один человек великий. И земля успокоилась от войны. 14:15 τὸ ο the δὲ δε though; while ὄνομα ονομα name; notable τῆς ο the Χεβρων χεβρων be τὸ ο the πρότερον προτερον earlier πόλις πολις city Αρβοκ αρβοκ metropolis τῶν ο the Ενακιμ ενακιμ this; he καὶ και and; even ἡ ο the γῆ γη earth; land ἐκόπασεν κοπαζω exhausted; abate τοῦ ο the πολέμου πολεμος battle 14:15 וְ wᵊ וְ and שֵׁ֨ם šˌēm שֵׁם name חֶבְרֹ֤ון ḥevrˈôn חֶבְרֹון Hebron לְ lᵊ לְ to פָנִים֙ fānîm פָּנֶה face קִרְיַ֣ת אַרְבַּ֔ע qiryˈaṯ ʔarbˈaʕ קִרְיַת אַרְבַּע Kiriath Arba הָ hā הַ the אָדָ֧ם ʔāḏˈām אָדָם human, mankind הַ ha הַ the גָּדֹ֛ול ggāḏˈôl גָּדֹול great בָּ bā בְּ in † הַ the עֲנָקִ֖ים ʕᵃnāqˌîm עֲנָק neck ה֑וּא hˈû הוּא he וְ wᵊ וְ and הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth שָׁקְטָ֖ה šāqᵊṭˌā שׁקט be at peace מִ mi מִן from מִּלְחָמָֽה׃ פ mmilḥāmˈā . f מִלְחָמָה war 14:15. nomen Hebron antea vocabatur Cariatharbe Adam maximus ibi inter Enacim situs est et terra cessavit a proeliisThe name of Hebron before was called Cariath-Arbe: Adam the greatest among the Enacims was laid there and the land rested from wars. 15. Now the name of Hebron beforetime was Kirjath-arba; the greatest man among the Anakim. And the land had rest from war. And the name of Hebron before [was] Kirjath- arba; [which Arba was] a great man among the Anakims. And the land had rest from war: 15: Имя Хеврону прежде было Кириаф-Арбы, как назывался между сынами Енака один человек великий. И земля успокоилась от войны. 14:15 τὸ ο the δὲ δε though; while ὄνομα ονομα name; notable τῆς ο the Χεβρων χεβρων be τὸ ο the πρότερον προτερον earlier πόλις πολις city Αρβοκ αρβοκ metropolis τῶν ο the Ενακιμ ενακιμ this; he καὶ και and; even ἡ ο the γῆ γη earth; land ἐκόπασεν κοπαζω exhausted; abate τοῦ ο the πολέμου πολεμος battle 14:15 וְ wᵊ וְ and שֵׁ֨ם šˌēm שֵׁם name חֶבְרֹ֤ון ḥevrˈôn חֶבְרֹון Hebron לְ lᵊ לְ to פָנִים֙ fānîm פָּנֶה face קִרְיַ֣ת אַרְבַּ֔ע qiryˈaṯ ʔarbˈaʕ קִרְיַת אַרְבַּע Kiriath Arba הָ hā הַ the אָדָ֧ם ʔāḏˈām אָדָם human, mankind הַ ha הַ the גָּדֹ֛ול ggāḏˈôl גָּדֹול great בָּ bā בְּ in † הַ the עֲנָקִ֖ים ʕᵃnāqˌîm עֲנָק neck ה֑וּא hˈû הוּא he וְ wᵊ וְ and הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth שָׁקְטָ֖ה šāqᵊṭˌā שׁקט be at peace מִ mi מִן from מִּלְחָמָֽה׃ פ mmilḥāmˈā . f מִלְחָמָה war 14:15. nomen Hebron antea vocabatur Cariatharbe Adam maximus ibi inter Enacim situs est et terra cessavit a proeliis The name of Hebron before was called Cariath-Arbe: Adam the greatest among the Enacims was laid there and the land rested from wars. 15. Now the name of Hebron beforetime was Kirjath-arba; the greatest man among the Anakim. And the land had rest from war. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 15: О прежнем названии Хеврона см. Толковую Библию, т. 1-й, с. 52. Словами и земля успокоилась от войны снова (XI:23) указывает на мирное состояние Ханаанской земли, как благоприятствовавшее разделению ее между израильским народом. Adam Clarke: Commentary on the Bible - 1831 14:15: And the name of Hebron before was Kirjath-arba - That is, the city of Arba, or rather, the city of the four, for thus קרית ארבע kiryath arba may be literally translated. It is very likely that this city had its name from four Anakim, gigantic or powerful men, probably brothers, who built or conquered it. This conjecture receives considerable strength from Jos 15:14, where it is said that Caleb drove from Hebron the three sons of Anak, Sheshai, Ahiman, and Talmai: now it is quite possible that Hebron had its former name, Kirjath-arba, the city of the four, from these three sons and their father, who, being men of uncommon stature or abilities, had rendered themselves famous by acts proportioned to their strength and influence in the country. It appears however from Jos 15:13 that Arba was a proper name, as there he is called the father of Anak. The Septuagint call Hebron the metropolis of the Enakim, μητροπολις των Ενακιμ. It was probably the seat of government, being the residence of the above chiefs, from whose conjoint authority and power it might have been called חברון chebron; as the word חבר chabar literally signifies to associate, to join in fellowship, and appears to be used, Job 41:6, for "associated merchants, or merchants' companions, who traveled in the same caravan." Both these names are expressive, and serve to confirm the above conjecture. No notice need be taken of the tradition that this city was called the city of the four because it was the burial-place of Adam, Abraham, Isaac, and Jacob. Such traditions confute themselves. The land had rest from war - There were no more general wars; the inhabitants of Canaan collectively could make no longer any head, and when their confederacy was broken by the conquests of Joshua, he thought proper to divide the land, and let each tribe expel the ancient inhabitants that might still remain in its own territories. Hence the wars after this time were particular wars; there were no more general campaigns, as it was no longer necessary for the whole Israelitish body to act against an enemy now disjointed and broken. This appears to be the most rational meaning of the words, The land had rest from war. The Jewish economy furnishes, not only a history of God's revelations to man, but also a history of his providence, and an ample, most luminous, and glorious comment on that providence. Is it possible that any man can seriously and considerately sit down to the reading even of this book, without rising up a wiser and a better man? This is the true history which everywhere exhibits God as the first mover and prime agent, and men only as subordinate actors. What a miracle of God's power, wisdom, grace, justice, and providence are the people of Israel in every period of their history, and in every land of their dispersions! If their fall occasioned the salvation of the Gentile world, what shall their restoration produce! Their future inheritance is not left to what men would call the fortuitous decision of a lot; like Caleb's possession it is confirmed by the oath of the Lord; and when the end shall be, this people shall stand in their lot at the end of the days, and shall again be great to the ends of the earth. Albert Barnes: Notes on the Bible - 1834 14:15: A great man - literally, the great man; i. e. the renowned ancestor of the tribe, regarded as the founder of its greatness Jos 15:13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 14:15: And the name: Jos 15:13; Gen 23:2 And the land: Jos 11:23; Jdg 3:11, Jdg 3:30, Jdg 5:31, Jdg 8:28 Geneva 1599 14:15 And the name of Hebron before [was] Kirjatharba; [which Arba was] a (f) great man among the Anakims. And the land had rest from war. (f) Either for his power or person. John Gill 14:15 And the name of Hebron before was Kirjatharba,.... According to Jerom (u), it had its name of Hebron from a son or grandson of Caleb of that name, 1Chron 2:42; and if so, then it is here, and in some other places, so called by anticipation: Kirjatharba may be rendered "the city of the four"; and had its name, as some think, from the four couple buried there, or near it, Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah; or from four eminent persons, who formerly dwelt there, Aner, Eshcol, Mamre, and Abraham; or rather from four persons that more lately dwelt there, Anak and his three sons, Sheshai, Ahiman, and Talmai; or Arba is the name of some great man, to whom this city belonged, and so was called the city of Arba, which is the sense of our version, as appears by the following supplement: which Arba was a great man among the Anakims; both in stature and in dignity, and in authority, which some take to be Anak himself, the father of the Anakims; so Jarchi and Kimchi: and the land had rest from war; as is observed in Josh 11:23; after Joshua had finished his conquest; and here again it is remarked just before the division of the land, as being now a proper time for it. (u) De loc. Heb. fol. 87. F. John Wesley 14:15 A great man - In stature, and strength, and dignity, and authority, as being the progenitor of Anak, the father of those famous giants called Anakims. Robert Jamieson, A. R. Fausset and David Brown 14:15 Kirjath-arba--that is, the city of Arba, a warrior among the native race remarkable for strength and stature. the land had rest from war--Most of the kings having been slain and the natives dispirited, there was no general or systematic attempt to resist the progress and settlement of the Israelites.

Յեսու / Joshua - 14 | swap

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831