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Matthew Henry: Concise Commentary on the Whole Bible - 1706
More than once we have found the affairs of Israel, even when they were in the happiest posture and gave the most hopeful prospects, perplexed and embarrassed by sin, and a stop thereby put to the most promising proceedings. The golden calf, the murmuring at Kadesh, and the iniquity of Peor, had broken their measures and given them great disturbance; and in this chapter we have such another instance of the interruption given to the progress of their arms by sin. But it being only the sin of one person or family, and soon expiated, the consequences were not so mischievous as of those other sins; however it served to let them know that they were still upon their good behaviour. We have here, I. The sin of Achan in meddling with the accursed thing, ver. 1. II. The defeat of Israel before Ai thereupon, ver. 2-5. III. Joshua's humiliation and prayer on occasion of that sad disaster, ver. 6-9. IV. The directions God gave him for the putting away of the guilt which had provoked God thus to contend with them, ver. 10-15. V. The discovery, trial, conviction, condemnation, and execution, of the criminal, by which the anger of God was turned away, ver. 16-26. And by this story it appears that, as the laws, so Canaan itself, "made nothing perfect," the perfection both of holiness and peace to God's Israel is to be expected in the heavenly Canaan only.
Adam Clarke: Commentary on the Bible - 1831
The trespass of the Israelites, Jos 7:1. Joshua sends men to view the state of Ai, Jos 7:2. They return with a favorable report, Jos 7:3. Three thousand men are sent against it, who are defeated, and thirty-six killed, Jos 7:4, Jos 7:5. Joshua is greatly distressed, prostrates himself, and inquires of the Lord the reason why he has abandoned Israel to their enemies, Jos 7:6-9. The Lord raises him, and informs him that, contrary to the command, some of the people had secreted some of the spoils of Jericho, Jos 7:10-12. He is directed how to discover the delinquent, Jos 7:13-15. Joshua inquires in what Tribe the guilt is found, and finds it to be in the tribe of Judah; in what Family, and finds it to be among the Zarhites; in what Household, and finds it to be in that of Zabdi; in what Individual, and finds it to be Achan son of Carmi, son of Zabdi, Jos 7:16-18. Joshua exhorts him to confess his sin, Jos 7:19. He does so, and gives a circumstantial account, Jos 7:20, Jos 7:21. Joshua sends for the stolen articles, Jos 7:22, Jos 7:23. And Achan and all that belonged to him are brought to the valley of Achor, stoned and burnt, Jos 7:22-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 7:1, The Israelites are smitten at Ai; Jos 7:6, Joshua's complaint; Jos 7:10, God instructs him what to do; Jos 7:16, Achan is taken by the lot; Jos 7:19, His confession; Jos 7:24, He and all he had are destroyed in the valley of Achor.
John Gill
INTRODUCTION TO JOSHUA 7
For the trespass of Achan the children of Israel were smitten and put to flight by the men of Ai, Josh 7:1; which gave him and the elders of the people great concern, both for Israel and for the name of the Lord, which was expressed by Joshua in prayer to God, Josh 7:6; when the Lord informed him of the reason of it, and gave him directions for finding out the guilty person, and for the punishment of him, Josh 7:10; which directions Joshua followed, and the person was found out, who being urged to a confession made one, Josh 7:16; upon which he and all he had, with the things he had taken, were burnt with fire, Josh 7:22.
7:17:1: Եւ յանցեա՛ն որդիքն Իսրայէլի յանցանս, եւ գողացա՛ն ՚ի նզովից անտի. եւ ա՛ռ Աքար որդի Քարմեայ՝ որդւոյ Զամբրեայ, որդւոյ Զարայի՝ ՚ի ցեղէ Յուդայ՝ ՚ի նզովից անտի. եւ բարկացա՛ւ սրտմտութեամբ Տէր որդւոցն Իսրայէլի։
1. Բայց իսրայէլացիները յանցանք գործեցին եւ գողացան նզովուած բաներից: Յուդայի ցեղից Աքարը, որը որդին էր Քարմիի, եւ սա՝ որդին Զամբրիի, իսկ սա՝ որդին Զարայի, առաւ նզովուած բաներից, եւ Տէրը սաստիկ բարկացաւ իսրայէլացիների վրայ:
7 Բայց Իսրայէլի որդիները նզովուած բաներու պատճառով յանցանք գործեցին. քանզի Յուդայի ցեղէն Զարայի որդիին Զարդիին* որդիին Քարմիին որդին Աքար նզովուածէն առաւ։ Տէրոջը բարկութիւնը Իսրայէլի որդիներուն վրայ բորբոքեցաւ։
Եւ յանցեան որդիքն Իսրայելի յանցանս, եւ գողացան ի նզովից անտի. եւ ա՛ռ Աքար որդի Քարմեայ, որդւոյ Զամբրեայ, որդւոյ Զարայի ի ցեղէ Յուդայ ի նզովից անտի, եւ բարկացաւ սրտմտութեամբ Տէր որդւոցն Իսրայելի:

7:1: Եւ յանցեա՛ն որդիքն Իսրայէլի յանցանս, եւ գողացա՛ն ՚ի նզովից անտի. եւ ա՛ռ Աքար որդի Քարմեայ՝ որդւոյ Զամբրեայ, որդւոյ Զարայի՝ ՚ի ցեղէ Յուդայ՝ ՚ի նզովից անտի. եւ բարկացա՛ւ սրտմտութեամբ Տէր որդւոցն Իսրայէլի։
1. Բայց իսրայէլացիները յանցանք գործեցին եւ գողացան նզովուած բաներից: Յուդայի ցեղից Աքարը, որը որդին էր Քարմիի, եւ սա՝ որդին Զամբրիի, իսկ սա՝ որդին Զարայի, առաւ նզովուած բաներից, եւ Տէրը սաստիկ բարկացաւ իսրայէլացիների վրայ:
7 Բայց Իսրայէլի որդիները նզովուած բաներու պատճառով յանցանք գործեցին. քանզի Յուդայի ցեղէն Զարայի որդիին Զարդիին* որդիին Քարմիին որդին Աքար նզովուածէն առաւ։ Տէրոջը բարկութիւնը Իսրայէլի որդիներուն վրայ բորբոքեցաւ։
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7:11: Но сыны Израилевы сделали преступление [и взяли] из заклятого. Ахан, сын Хармия, сына Завдия, сына Зары, из колена Иудина, взял из заклятого, и гнев Господень возгорелся на сынов Израиля.
7:1 καὶ και and; even ἐπλημμέλησαν πλημμελεω the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πλημμέλειαν πλημμελεια great; loud καὶ και and; even ἐνοσφίσαντο νοσφιζω embezzle ἀπὸ απο from; away τοῦ ο the ἀναθέματος αναθεμα accursed καὶ και and; even ἔλαβεν λαμβανω take; get Αχαρ αχαρ son Χαρμι χαρμι son Ζαμβρι ζαμβρι son Ζαρα ζαρα Zara ἐκ εκ from; out of τῆς ο the φυλῆς φυλη tribe Ιουδα ιουδα Iouda; Iutha ἀπὸ απο from; away τοῦ ο the ἀναθέματος αναθεμα accursed καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament κύριος κυριος lord; master τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
7:1 וַ wa וְ and יִּמְעֲל֧וּ yyimʕᵃlˈû מעל be unfaithful בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַ֖עַל mˌaʕal מַעַל unfaithfulness בַּ ba בְּ in † הַ the חֵ֑רֶם ḥˈērem חֵרֶם ban וַ wa וְ and יִּקַּ֡ח yyiqqˈaḥ לקח take עָכָ֣ן ʕāḵˈān עָכָן Achan בֶּן־ ben- בֵּן son כַּרְמִי֩ karmˌî כַּרְמִי Carmi בֶן־ ven- בֵּן son זַבְדִּ֨י zavdˌî זַבְדִּי Zabdi בֶן־ ven- בֵּן son זֶ֜רַח zˈeraḥ זֶרַח Zerah לְ lᵊ לְ to מַטֵּ֤ה maṭṭˈē מַטֶּה staff יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah מִן־ min- מִן from הַ ha הַ the חֵ֔רֶם ḥˈērem חֵרֶם ban וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֥ף ʔˌaf אַף nose יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּ bi בְּ in בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:1. filii autem Israhel praevaricati sunt mandatum et usurpaverunt de anathemate nam Achan filius Charmi filii Zabdi filii Zare de tribu Iuda tulit aliquid de anathemate iratusque est Dominus contra filios IsrahelBut the children of Israel transgressed the commandment, and took to their own use of that which was accursed. For Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda, took something of the anathema: and the Lord was angry against the children of Israel.
1. But the children of Israel committed a trespass in the devoted thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing: and the anger of the LORD was kindled against the children of Israel.
7:1. But the sons of Israel transgressed the commandment, and they usurped what was anathema. For Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah, took something from what was anathema. And the Lord became angry against the sons of Israel.
7:1. But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.
But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel:

1: Но сыны Израилевы сделали преступление [и взяли] из заклятого. Ахан, сын Хармия, сына Завдия, сына Зары, из колена Иудина, взял из заклятого, и гнев Господень возгорелся на сынов Израиля.
7:1
καὶ και and; even
ἐπλημμέλησαν πλημμελεω the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πλημμέλειαν πλημμελεια great; loud
καὶ και and; even
ἐνοσφίσαντο νοσφιζω embezzle
ἀπὸ απο from; away
τοῦ ο the
ἀναθέματος αναθεμα accursed
καὶ και and; even
ἔλαβεν λαμβανω take; get
Αχαρ αχαρ son
Χαρμι χαρμι son
Ζαμβρι ζαμβρι son
Ζαρα ζαρα Zara
ἐκ εκ from; out of
τῆς ο the
φυλῆς φυλη tribe
Ιουδα ιουδα Iouda; Iutha
ἀπὸ απο from; away
τοῦ ο the
ἀναθέματος αναθεμα accursed
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
κύριος κυριος lord; master
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
7:1
וַ wa וְ and
יִּמְעֲל֧וּ yyimʕᵃlˈû מעל be unfaithful
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מַ֖עַל mˌaʕal מַעַל unfaithfulness
בַּ ba בְּ in
הַ the
חֵ֑רֶם ḥˈērem חֵרֶם ban
וַ wa וְ and
יִּקַּ֡ח yyiqqˈaḥ לקח take
עָכָ֣ן ʕāḵˈān עָכָן Achan
בֶּן־ ben- בֵּן son
כַּרְמִי֩ karmˌî כַּרְמִי Carmi
בֶן־ ven- בֵּן son
זַבְדִּ֨י zavdˌî זַבְדִּי Zabdi
בֶן־ ven- בֵּן son
זֶ֜רַח zˈeraḥ זֶרַח Zerah
לְ lᵊ לְ to
מַטֵּ֤ה maṭṭˈē מַטֶּה staff
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
מִן־ min- מִן from
הַ ha הַ the
חֵ֔רֶם ḥˈērem חֵרֶם ban
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֥ף ʔˌaf אַף nose
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בִּ bi בְּ in
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:1. filii autem Israhel praevaricati sunt mandatum et usurpaverunt de anathemate nam Achan filius Charmi filii Zabdi filii Zare de tribu Iuda tulit aliquid de anathemate iratusque est Dominus contra filios Israhel
But the children of Israel transgressed the commandment, and took to their own use of that which was accursed. For Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda, took something of the anathema: and the Lord was angry against the children of Israel.
7:1. But the sons of Israel transgressed the commandment, and they usurped what was anathema. For Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah, took something from what was anathema. And the Lord became angry against the sons of Israel.
7:1. But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Высокое чувство, которое выразилось в посвящении Господу Иерихона, не было столь всеобщим у израильского народа, чтобы не явилось ни одного исключения. Такое исключение оказалось в лице Ахана, который взял из заклятого, т. е. совершил святотатство. Это тяжкое преступление вменено было сынам израилевым, как составлявшим один народ Господень (Чис XI:29), одно общество (Лев X:6; Чис I:53), которое подлежало поэтому ответственности за проступки своих членов, почему должно было истреблять зло из среды себя (Втор XIII:5–17; XVII:7: и др.), если хотело избегнуть наказания от Бога. Поэтому библейский повествователь, намереваясь говорить о преступлении Ахана, начинает словами: «И сделали сыны израилевы преступление…», имея в виду указать не на участие народа в совершении преступления, а на виновность его пред Богом за грех одного из его членов. Слова (великое) (и взяли) внесены из греко-славянского перевода; первое не читается, впрочем, в Александрийском и других списках. Ахан: так назван этот потомок Иуды по еврейскому тексту а данном месте и в XXII:20; а в 1: Пар II:7: — Ахар. Эта неодинаковость начертания имени отразилась и в греческих списках, из которых в Ватиканском читается в данном месте кн. Иисуса Навина имя Ахар, в Александрийском и других списках Ахан. Первоначальным нужно признать это последнее, как указываемое одинаково в двух местах еврейским текстом; буква «р» явилась, вероятно, впоследствии под влиянием названия долины Ахор, в которой он побит был камнями. По родословию Ахан принадлежал к пятому поколению потомков Зары, сына Иуды (1: Пар II:7), но ввиду большого протяжения времени, отдаляющего патриарха Иуду от Ахана, можно думать, что это родословие неполное.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Sin of Achan. B. C. 1451.

1 But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel. 2 And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai. 3 And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few. 4 So there went up thither of the people about three thousand men: and they fled before the men of Ai. 5 And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.
The story of this chapter begins with a but. The Lord was with Joshua, and his fame was noised through all that country, so the foregoing chapter ends, and it left no room to doubt but that he would go on as he had begun conquering and to conquer. He did right, and observed his orders in every thing. But the children of Israel committed a trespass, and so set God against them; and then even Joshua's name and fame, his wisdom and courage, could do them no service. If we lose our God, we lose our friends, who cannot help us unless God be for us. Now here is,
I. Achan sinning, v. 1. Here is only a general mention made of the sin; we shall afterwards have a more particular account of it from his own mouth. The sin is here said to be taking of the accursed thing, in disobedience to the command and in defiance of the threatening, ch. vi. 18. In the sacking of Jericho orders were given that they should neither spare any lives nor take any treasure to themselves; we read not of the breach of the former prohibition (there were none to whom they showed any mercy), but of the latter: compassion was put off and yielded to the law, but covetousness was indulged. The love of the world is that root of bitterness which of all others is most hardly rooted up. Yet the history of Achan is a plain intimation that he of all the thousands of Israel was the only delinquent in this matter. Had there been more in like manner guilty, no doubt we should have heard of it: and it is strange there were no more. The temptation was strong. It was easy to suggest what a pity it was that so many things of value should be burnt; to what purpose is this waste? In plundering cities, every man reckons himself entitled to what he can lay his hands on. It was easy to promise themselves secrecy and impunity. Yet by the grace of God such impressions were made upon the minds of the Israelites by the ordinances of God, circumcision and the passover, which they had lately been partakers of, and by the providences of God which had been concerning them, that they stood in awe of the divine precept and judgment, and generously denied themselves in obedience to their God. And yet, though it was a single person that sinned, the children of Israel are said to commit the trespass, because one of their body did it, and he was not as yet separated from them, nor disowned by them. They did it, that is, by what Achan did guilt was brought upon the whole society of which he was a member. This should be a warning to us to take heed of sin ourselves, lest by it many be defiled or disquieted (Heb. xii. 15), and to take heed of having fellowship with sinners, and of being in league with them, lest we share in their guilt. Many a careful tradesman has been broken by a careless partner. And it concerns us to watch over one another for the preventing of sin, because others' sins may redound to our damage.
Adam Clarke: Commentary on the Bible - 1831
7:1: The children of Israel committed a trespass - It is certain that one only was guilty; and yet the trespass is imputed here to the whole congregation; and the whole congregation soon suffered shame and disgrace on the account, as their armies were defeated, thirty-six persons slain, and general terror spread through the whole camp. Being one body, God attributes the crime of the individual to the whole till the trespass was discovered, and by a public act of justice inflicted on the culprit the congregation had purged itself of the iniquity. This was done to render every man extremely cautious, and to make the people watchful over each other, that sin might be no where tolerated or connived at, as one transgression might bring down the wrath of God upon the whole camp. See on Jos 7:12 (note).
The accursed thing - A portion of the spoils of the city of Jericho, the whole of which God had commanded to be destroyed.
For Achan, the son of Carmi, etc. - Judah had two sons by Tamar: Pharez and Zarah. Zarah was father of Zabdi, and Zabdi of Carmi, the father of Achan. These five persons extend through a period of 265 years; and hence Calmet concludes that they could not have had children before they were fifty or fifty-five years of age. This Achan, son of Zabdi, is called, in Ch1 2:6, Achar, son of Zimrie; but this reading is corrected into Achan by some MSS. in the place above cited.
Albert Barnes: Notes on the Bible - 1834
7:1: Committed a trespass - (compare Lev 5:15 note), "acted treacherously and committed a breach of faith." This suitably describes the sin of Achan, who had purloined and hidden away that which had been dedicated to God by the ban Jos 6:19.
The "trespass" was the act of one man, yet is imputed to all Israel, who also share in the penalty of it Jos 7:5. This is not to be explained as though all the people participated in the covetousness which led to Achan's sin Jos 7:21. The nation as a nation was in covenant with God, and is treated by Him not merely as a number of individuals living together for their own purposes under common institutions, but as a divinely-constituted organic whole. Hence, the sin of Achan defiled the other members of the community as well as himself. and robbed the people collectively of holiness before God and acceptableness with Him. Israel had in the person of Achan broken the covenant Jos 7:11; God therefore would no more drive out the Canaanites before them.
The accursed thing - Rather "in that which had been devoted or dedicated." Achan in diverting any of these devoted things to his own purposes, committed the sin of sacrilege, that of Ananias and Sapphira. Act 5:2-3.
Achan or Achar - (the marginal reference) the "n" and "r" being interchanged, perhaps for the sake of accommodating the name to עכר ‛ â kar, "trouble" Jos 7:25. Zabdi is generally identified with the Zimri of Ch1 2:6. Zerah was twin brother of Pharez and son of Judah Gen 38:30. In this genealogy, as in others, several generations are omitted, most likely those which intervened between Zerah and Zabdi, and which covered the space between the migration of Jacob's household to Egypt and the Exodus. (Num 26:5, see the note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: committed: Jos 7:20, Jos 7:21, Jos 22:16; Ch2 24:18; Ezr 9:6; Dan 9:7
for Achan: Jos 22:20; Ch1 2:6, Ch1 2:7, Achar, Zimri
took: Jos 6:17, Jos 6:18
the anger: Jos 22:18; Sa2 24:1; Ch1 21:7; Ecc 9:18; Jon 1:7; Co1 5:1-6; Heb 12:15, Heb 12:16
Carl Friedrich Keil and Franz Delitzsch
7:1
At Jericho the Lord had made known to the Canaanites His great and holy name; but before Ai the Israelites were to learn that He would also sanctify Himself on them if they transgressed His covenant, and that the congregation of the Lord could only conquer the power of the world so long as it was faithful to His covenant. But notwithstanding the command which Joshua had enforced upon the people (Josh 6:18), Achan, a member of the tribe of Judah, laid hands upon the property in Jericho which had been banned, and thus brought the ban upon the children of Israel, the whole nation. His breach of trust is described as unfaithfulness (a trespass) on the part of the children of Israel in the ban, in consequence of which the anger of the Lord was kindled against the whole nation. מעל מעל, to commit a breach of trust (see at Lev 5:15), generally against Jehovah, by purloining or withholding what was sanctified to Him, here in the matter of the ban, by appropriating what had been banned to the Lord. This crime was imputed to the whole people, not as imputatio moralis, i.e., as though the whole nation had shared in Achan's disposition, and cherished in their hearts the same sinful desire which Achan had carried out in action in the theft he had committed; but as imputatio civilis, according to which Achan, a member of the nation, had robbed the whole nation of the purity and holiness which it ought to possess before God, through the sin that he had committed, just as the whole body is affected by the sin of a single member.
(Note: In support of this I cannot do better than quote the most important of the remarks which I made in my former commentary (Keil on Joshua, pp. 177-8, Eng. trans.): "However truly the whole Scriptures speak of each man as individually an object of divine mercy and justice, they teach just as truly that a nation is one organic whole, in which the individuals are merely members of the same body, and are not atoms isolated from one another and the whole, since the state as a divine institution is founded upon family relationship, and intended to promote the love of all to one another and to the invisible Head of all. As all then are combined in a fellowship established by God, the good or evil deeds of an individual affect injuriously or beneficially the welfare of the whole society. And, therefore, when we regard the state as a divine organization and not merely as a civil institution, a compact into which men have entered by treaty, we fail to discover caprice and injustice in consequences which necessarily follow from the moral unity of the whole state; namely, that the good or evil deeds of one member are laid to the charge of the entire body. Caprice and injustice we shall always find if we leave out of sight this fundamental unity, and merely look at the fact that the many share the consequences of the sin of one.")
Instead of Achan (the reading here and in Josh 22:20) we find Achar in 1Chron 2:7, the liquids n and r being interchanged to allow of a play upon the verb עכר in Josh 7:25. Hence in Josephus the name is spelt Acharos, and in the Cod. Vat. of the lxx Achar, whereas the Cod. Al. has Achan. Instead of Zabdi, we find Zimri in 1Chron 2:6, evidently a copyist's error. Zerah was the twin-brother of Pharez (Gen 38:29-30). Matteh, from נטה, to spread out, is used to denote the tribe according to its genealogical ramifications; whilst shebet (from an Arabic root signifying "uniform, not curled, but drawn out straight and long with any curvature at all") was applied to the sceptre or straight staff of a magistrate or ruler (never to the stick upon which a person rested), and different from matteh not only in its primary and literal meaning, but also in the derivative meaning tribe, in which it was used to designate the division of the nation referred to, not according to its genealogical ramifications and development, but as a corporate body possessing authority and power. This difference in the ideas expressed by the two words will explain the variations in their use: for example, matteh is used here (in Josh 7:1 and Josh 7:18), and in Josh 22:1-14, and in fact is the term usually employed in the geographical sections; whereas shebet is used in Josh 7:14, Josh 7:16, in Josh 3:12; Josh 4:2, and on many other occasions, in those portions of the historical narratives in which the tribes of Israel are introduced as military powers.
Geneva 1599
7:1 But the children of Israel committed a trespass in the (a) accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.
(a) In taking that which was commanded to be destroyed.
John Gill
7:1 But the children of Israel committed a trespass in the accursed thing,.... Or concerning it, with respect to it, by taking part of what was devoted to another use, and forbidden theirs: this was done, not by the whole body of the people, only by one of them; but it not being discovered who it was, it was imputed to the whole, on whom it lay to find out the guilty person and punish him, or else the whole must suffer for it: this chapter begins with a "but", and draws a vail over the fame and glory of Joshua, observed in Josh 6:27,
for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing; of what was devoted to the Lord and to sacred uses; this he had taken to himself out of the spoil of the city of Jericho, for his own use, contrary to the command of God: his descent is particularly described, that it might be known of what family and tribe he was; and it is traced up to Zerah, who was a son of Judah, Gen 38:30,
and the anger of the Lord was kindled against the children of Israel; because of the sin of Achan.
John Wesley
7:1 The children of Israel - That is, one of them, by a very usual figure, as Mt 26:8, where that is ascribed to the disciples, which belonged to Judas only, Jn 12:4. Accursed thing - That is, in taking some of the forbidden and accursed goods. Zabdi - Called also Zimri, 1Chron 2:6. Zerah - Or, Zarah, who was Judah's immediate son, Gen 38:30, who went with Judah into Egypt: and so for the filling up the 256 years that are supposed to come between that and this time, we must allow Achan to be, now an old man, and his three ancestors to have begotten each his son at about sixty years of age; which at that time was not incredible nor unusual. Against the children of Israel - Why did God punish the whole society for this one man's sin? All of them were punished for their own sins, whereof each had a sufficient proportion; but God took this occasion to inflict the punishment upon the society, partly because divers of them might be guilty of this sin, either by coveting what he actually did, or by concealing his fault, which it is probable could not be unknown to others; or by not sorrowing for it, and endeavoring to purge themselves from it: partly to make sin the more hateful; as being the cause of such dreadful judgments: and partly to oblige all the members of every society to be more circumspect in ordering their own actions, and more diligent to prevent the miscarriages of their brethren, which is a great benefit to them, and to the whole society.
Robert Jamieson, A. R. Fausset and David Brown
7:1 ACHAN'S TRESPASS. (Josh 7:1)
the children of Israel committed a trespass in the accursed thing--There was one transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation.
Achan--called afterwards "Achar" ("trouble") (1Chron 2:7).
Zabdi--or Zimri (1Chron 2:6).
Zerah--or Zarah, son of Judah and Tamar (Gen 38:30). His genealogy is given probably to show that from a parentage so infamous the descendants would not be carefully trained in the fear of God.
7:27:2: Եւ առաքեա՛ց Յեսու արս յԵրիքովէ ՚ի Գայի՝ ※ որ է յանդիման Բեթէլայ, եւ ասէ ցնոսա. Լրտեսեցէ՛ք զԳայի։ Եւ ելին արքն եւ լրտեսեցին զԳայի։
2. Յեսուն Երիքովից մարդիկ ուղարկեց Գայի, որ Բեթէլի դիմացն է, եւ ասաց նրանց. «Լրտեսեցէ՛ք Գային»: Այդ մարդիկ գնացին, լրտեսեցին Գային,
2 Յեսու Երիքովէն մարդիկ ղրկեց դէպի Գայի, որ Բեթաւանի մօտ է՝ Բեթէլի արեւելեան կողմը եւ խօսեցաւ անոնց՝ ըսելով. «Ելէ՛ք ու այն երկիրը լրտեսեցէ՛ք»։ Անոնք ելան ու Գային լրտեսեցին։
Եւ առաքեաց Յեսու արս յԵրիքովէ ի Գայի որ է [95]յանդիման Բեթելայ, եւ ասէ ցնոսա. [96]Լրտեսեցէք զԳայի``: Եւ ելին արքն եւ լրտեսեցին զԳայի:

7:2: Եւ առաքեա՛ց Յեսու արս յԵրիքովէ ՚ի Գայի՝ ※ որ է յանդիման Բեթէլայ, եւ ասէ ցնոսա. Լրտեսեցէ՛ք զԳայի։ Եւ ելին արքն եւ լրտեսեցին զԳայի։
2. Յեսուն Երիքովից մարդիկ ուղարկեց Գայի, որ Բեթէլի դիմացն է, եւ ասաց նրանց. «Լրտեսեցէ՛ք Գային»: Այդ մարդիկ գնացին, լրտեսեցին Գային,
2 Յեսու Երիքովէն մարդիկ ղրկեց դէպի Գայի, որ Բեթաւանի մօտ է՝ Բեթէլի արեւելեան կողմը եւ խօսեցաւ անոնց՝ ըսելով. «Ելէ՛ք ու այն երկիրը լրտեսեցէ՛ք»։ Անոնք ելան ու Գային լրտեսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
7:22: Иисус из Иерихона послал людей в Гай, что близ Беф-Авена, с восточной стороны Вефиля, и сказал им: пойдите, осмотрите землю. Они пошли и осмотрели Гай.
7:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ἰησοῦς ιησους Iēsous; Iisus ἄνδρας ανηρ man; husband εἰς εις into; for Γαι γαι who; what ἐστιν ειμι be κατὰ κατα down; by Βαιθηλ βαιθηλ tell; declare κατασκέψασθε κατασκεπτομαι the Γαι γαι and; even ἀνέβησαν αναβαινω step up; ascend οἱ ο the ἄνδρες ανηρ man; husband καὶ και and; even κατεσκέψαντο κατασκεπτομαι the Γαι γαι Gai; Ye
7:2 וַ wa וְ and יִּשְׁלַח֩ yyišlˌaḥ שׁלח send יְהֹושֻׁ֨עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man מִֽ mˈi מִן from ירִיחֹ֗ו yrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho הָ hā הַ the עַ֞י ʕˈay עַי Ai אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עִם־ ʕim- עִם with בֵּ֥ית אָ֨וֶן֙ bˌêṯ ʔˈāwen בֵּית אָוֶן Beth Aven מִ mi מִן from קֶּ֣דֶם qqˈeḏem קֶדֶם front לְ lᵊ לְ to בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say עֲל֖וּ ʕᵃlˌû עלה ascend וְ wᵊ וְ and רַגְּל֣וּ raggᵊlˈû רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַֽ wˈa וְ and יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend הָ hā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וַֽ wˈa וְ and יְרַגְּל֖וּ yᵊraggᵊlˌû רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽי׃ ʕˈāy עַי Ai
7:2. cumque mitteret Iosue de Hiericho viros contra Ahi quae est iuxta Bethaven ad orientalem plagam oppidi Bethel dixit eis ascendite et explorate terram qui praecepta conplentes exploraverunt AhiAnd when Josue sent men from Jericho against Hai, which is beside Bethaven, on the east side of the town of Bethel, he said to them: Go up, and view the country: and they fulfilled his command, and viewed Hai.
2. And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spake unto them, saying, Go up and spy out the land. And the men went up and spied out Ai.
7:2. And when Joshua sent men from Jericho against Ai, which is beside Bethaven, toward the eastern region of the town of Bethel, he said to them, “Go up and explore the land.” And they fulfilled his instruction, and they explored Ai.
7:2. And Joshua sent men from Jericho to Ai, which [is] beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.
And Joshua sent men from Jericho to Ai, which [is] beside Beth- aven, on the east side of Beth- el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai:

2: Иисус из Иерихона послал людей в Гай, что близ Беф-Авена, с восточной стороны Вефиля, и сказал им: пойдите, осмотрите землю. Они пошли и осмотрели Гай.
7:2
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ἰησοῦς ιησους Iēsous; Iisus
ἄνδρας ανηρ man; husband
εἰς εις into; for
Γαι γαι who; what
ἐστιν ειμι be
κατὰ κατα down; by
Βαιθηλ βαιθηλ tell; declare
κατασκέψασθε κατασκεπτομαι the
Γαι γαι and; even
ἀνέβησαν αναβαινω step up; ascend
οἱ ο the
ἄνδρες ανηρ man; husband
καὶ και and; even
κατεσκέψαντο κατασκεπτομαι the
Γαι γαι Gai; Ye
7:2
וַ wa וְ and
יִּשְׁלַח֩ yyišlˌaḥ שׁלח send
יְהֹושֻׁ֨עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man
מִֽ mˈi מִן from
ירִיחֹ֗ו yrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
הָ הַ the
עַ֞י ʕˈay עַי Ai
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עִם־ ʕim- עִם with
בֵּ֥ית אָ֨וֶן֙ bˌêṯ ʔˈāwen בֵּית אָוֶן Beth Aven
מִ mi מִן from
קֶּ֣דֶם qqˈeḏem קֶדֶם front
לְ lᵊ לְ to
בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
עֲל֖וּ ʕᵃlˌû עלה ascend
וְ wᵊ וְ and
רַגְּל֣וּ raggᵊlˈû רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַֽ wˈa וְ and
יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend
הָ הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וַֽ wˈa וְ and
יְרַגְּל֖וּ yᵊraggᵊlˌû רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָֽי׃ ʕˈāy עַי Ai
7:2. cumque mitteret Iosue de Hiericho viros contra Ahi quae est iuxta Bethaven ad orientalem plagam oppidi Bethel dixit eis ascendite et explorate terram qui praecepta conplentes exploraverunt Ahi
And when Josue sent men from Jericho against Hai, which is beside Bethaven, on the east side of the town of Bethel, he said to them: Go up, and view the country: and they fulfilled his command, and viewed Hai.
7:2. And when Joshua sent men from Jericho against Ai, which is beside Bethaven, toward the eastern region of the town of Bethel, he said to them, “Go up and explore the land.” And they fulfilled his instruction, and they explored Ai.
7:2. And Joshua sent men from Jericho to Ai, which [is] beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-5: Преступление Ахана открыто было не тотчас после его совершения, а спустя некоторое время, в продолжение которого израильтян постигло неожиданное несчастье, служившее наказанием за его преступление. Оно сделалось известным не прежде постигшей израильское оружие неудачи для того, чтобы через это со всею ясностью открылась не только важность совершенного греха, но и необходимость неуклонного исполнения божественных заповедей для получения божественной помощи при завоевании Ханаана, без которой израильское оружие не могло иметь никакого успеха. Несчастие произошло при завоевании небольшого города Гая, находившегося в недалеком расстоянии от Иерихона, близ Беф-Авена, с восточной стороны Вефиля. Что после взятия Иерихона Иисус Навин направил свое оружие на ту часть ханаанской земли, в которой находился Гай и которая составляет срединную ее полосу, в этом справедливо усматривается [Cook. Commentary, II:4–5.] замечательный стратегически план, состоявший в том, чтобы, овладев этой полосой, разъединить южную и северную части страны и затем действовать против каждой из них отдельно. Известное положение Вефиля на месте нынешнего Бейтина, к северу от Иерусалима, делает известным и общее положение Гая. Исследователями библейской географии место этого города указывается к востоку от Бейтина, на холме около деревни Дейр Дюван, носящем в настоящее время название «Телль» («груда камней»), которое напоминает указанное в VIII:28: обращение Гая в вечные развалины [Tristram. Bible Places, 10. Другие указывают, впрочем, место Гая на вершине другого холма, находящегося также вблизи Бейтина и называемым Телль-ель-Гаджар (Keil. Iosua, 55).]. Какая местность разумеется под Беф-Авеном в XVIII:12, названным пустынею, остается неизвестным с точностью; предполагают, что местность, носившая это название, значившее «дом пустоты», т. е. «идолов», находилась так близко к Вефилю, что в последующее время ее названием стало заменяться название Вефиль («дом Божий»), как не соответствовавшее, по воззрению пророков (Ос IV:15; V:8), совершавшемуся в Вефиле идолослужению. Такая замена одного названия другим не даст, однако, права смотреть на название Беф-Авен как на внесенное в текст книги Иисуса Навина кем-либо в позднейшее время [Прот. М. Херасков. Обозрение исторических книг Ветхого Завета, 22.]. Неправильность такого предположения видна из того, что Беф-Авен назван в XVIII:12: при описании границы Вениаминова колена как совершенно определенная и известная местность; равно как в 1: Цар XIII:5: и XIV:23: он назван в таком же значении при описании войны Саула с филистимлянами. Несмотря на незначительность Гая, о чем предварительно осведомился Иисус Навин через особо посланных лиц, нападение совершенно не удалось; израильский отряд был отражен с потерей 36: человек и преследуем до Севарима, как назывались, вероятно, каменоломни на спуске с горы. В греко-славянском переводе словам до Севарима соответствуют дондеже сокрушиша (sunetriyan), что показывает, что еврейское слово «Севарим» читали иначе и принимали за форму «шавар» — «ломать, разбивать». Неточность этого перевода признана была уже в древнее время, как показывает один из греческих списков, в котором вместо приведенного греческого переводе на поле поставлено ewV Sebaremi — «до Севарима» (Field). У блаж. Иеронима равным образом читается ad Sabarin. Сердце народа растаяло и стало как вода — образное выражение, сходное с употребленными во II:11, но еще более сильное, указывающее на совершенный упадок духа, уподобляемый пролитой воде: как последняя пропадает, так и мужество исчезло из сердца народа.
Adam Clarke: Commentary on the Bible - 1831
7:2: Sent men from Jericho to Ai - This is the place called Hai, Gen 12:8. It was in the east of Beth-el, north of Jericho, from which it was distant about ten or twelve miles. From Jos 7:4, Jos 7:5 it appears to have been situated upon a hill, and belonged to the Amorites, as we learn from Jos 7:7. It is very likely that it was a strong place, as it chose to risk a siege, notwithstanding the extraordinary destruction of Jericho which it had lately witnessed.
Albert Barnes: Notes on the Bible - 1834
7:2: Ai, Bethel - See Gen 12:8 note. (Modern travelers place the former at Khan Haiy, in the neighborhood of Deir Diwan.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: to Ai: Jos 12:9; Gen 12:8, Hai, Neh 11:31, Aija
Bethaven: Jos 18:12; Gen 28:19; Hos 4:15
Go up: Jos 2:1; Pro 20:18, Pro 24:6; Mat 10:16; Eph 5:15
Carl Friedrich Keil and Franz Delitzsch
7:2
The anger of God, which Achan had brought upon Israel, was manifested to the congregation in connection with their attempt to take Ai. This town was situated near Bethaven, on the east of Bethel. Bethel was originally called Luz (see at Gen 28:19), a place on the border of Ephraim and Benjamin (Josh 16:2; Josh 18:13). It is frequently mentioned, was well known at a later time as the city in which Jeroboam established the worship of the calves, and was inhabited again even after the captivity (see v. Raumer, Pal. pp. 178, 179). It has been preserved, in all probability, in the very extensive ruins called Beitin (see Robinson, Pal. ii. pp. 126ff.), about four hours' journey on horseback to the north of Jerusalem, and on the east of the road which leads from Jerusalem to Sichem (Nablus).
(Note: The statement of the Onomasticon of Eusebius s. v. Aggai' agree with this: Κεῖται Βαιθὴλ ἀπίοντων εἰς Αἰλίαν ἀπὸ Νεηεμιαήας πόλεως ἐν λαιοῖς τῆς ὁδοῦ ἀμφὶ τὸ δωδέκατον ἀπ ̓ Αἰλίας σημεῖον. Also s. v. Βαιθήλ: καὶ νῦν ἐστὶ κώμη, Αἰλίας ἄποθεν σημείοις ιβ ́ (twelve Roman miles are four or five hours' journey).)
No traces have ever been discovered of Bethaven. According to Josh 18:12-13, the northern boundary of the tribe of Benjamin, which ran up from Jericho to the mountains on the west, passed on to the desert of Bethaven, and so onwards to Luz (Bethel). If we compare with this the statement in 1Kings 13:5, that the Philistines who came against Israel encamped at Michmash before (in front of) Bethaven, according to which Bethaven was on the east or north-east of Michmash (Mukhmas), the desert of Bethaven may very possibly have been nothing more than the table-land which lies between the Wady Mutyah on the north and the Wadys Fuwar and Suweinit (in Robinson's map), or Wady Tuwr (on Van de Velde's map), and stretches in a westerly direction from the rocky mountain Juruntel to Abu Sebah (Subbah). Bethaven would then lie to the south or south-east of Abu Sebah. In that case, however, Ai (Sept. Gai or Aggai, Gen 12:8) would neither be found in the inconsiderable ruins to the south of the village of Deir Diwan, as Robinson supposes (Pal. ii. pp. 312ff.), nor on the site of the present Tell el Hajar, i.e., stone hill, three-quarters of an hour to the S.E. of Beitin, on the southern side of the deep and precipitous Wady Mutyah, as Van de Velde imagines; but in the ruins of Medinet Chai or Gai, which Krafft
(Note: Topograph. v. Jerusalem, p. ix.)
and Strauss
(Note: Sinai u. Golgoth. pp. 326-7.)
discovered on the flat surface of a mountain that slopes off towards the east, about forty minutes on the eastern side of Geba (Jeba), where "there are considerable ruins surrounded by a circular wall, whilst the place is defended on the south by the valley of Farah, and on the north by the valley of Es Suweinit, with steep shelving walls of rock" (Strauss: vid., C. Ritter Erdk. xvi. pp. 526-7). On the advice of the men who were sent out to explore the land, and who described the population on their return as small ("they are but few"), Joshua did not send the whole of the fighting men against Ai, but only about 3000 men. As there were not more than 12,000 inhabitants (Josh 8:25), there could hardly have been 3000 fighting men, who might easily have been beaten by 3000 Israelitish warriors. But when the Israelites attacked the town they fled before its inhabitants, who slew about thirty-six men, and pursued them before the gate, i.e., outside the town, to the stone quarries, and smote them on the sloping ground. The Shebarim, from sheber, a breach or fracture, were probably stone quarries near the slope on the east of the town. Nothing more can be decided, as the country has not been thoroughly explored by travellers. On account of this repulse the people lost all their courage. "The hearts of the people melted" (see Josh 2:15): this expression is strengthened still further by the additional clause, "and became as water."
Geneva 1599
7:2 And Joshua sent men from Jericho to (b) Ai, which [is] beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.
(b) This was a city of the Amorites: for there was another so called among the Amorites, (Jer 49:3). The first Ai is called Aiah, (Is 10:28).
John Gill
7:2 And Joshua sent men from Jericho to Ai,.... Which was the next city of importance, though not so large as Jericho, and was, as the Jews say (l), three miles distant from it; Abarbinel says (m) four miles, and so Bunting (n); Jerom (o) says, that in his times very few ruins of it appeared, only the place was shown where it stood:
which is beside Bethaven; a name by which Bethel in later times was called, Hos 4:15; but here it is manifestly a distinct place from it; just hard by or near to this place, as Jarchi and Kimchi interpret it, was the city of Ai: Bethaven seems to have been the suburbs of it, or however was very near unto it:
on the east side of Bethel; near to which Abraham built an altar, as did Jacob also, and which in former times was called Luz, Gen 12:8; and was well known in later ages by the name of Bethel; it was reckoned about a mile from Ai: the situation of this city is so particularly described to distinguish it from another city of this name, Ai of the Amorites, Jer 49:3; and is here called "that Ai", that well known Ai, as Kimchi observes:
and spake unto them; at the time he sent them, when he gave them their orders to go thither:
saying, go up and view the country; the mountainous part of it; for they were now in a plain, where Jericho was seated; and observe what place was most proper to attack next, and which the best way of coming at it:
and the men went up and viewed Ai; what a sort of a city it was, how large, and what its fortifications, and what avenues were to it: by this it appears that Ai was built upon a hill, or at least was higher than Jericho and its plains; and with this agrees what a traveller says (p) of it, it is a village full of large ruins (in this he differs from Jerom) and from hence are seen the valley of Jericho, the dead sea, Gilgal, and Mount Quarantania, and many other places towards the east.
(l) Shemoth Rabba, sect. 32. fol. 185. 2. (m) In Josh. xx. fol. 34. 1. (n) Travels Of the Patriarchs, &c. p. 95. (o) De loc. Heb. fol. 87. E. (p) Baumgarten. Peregrinatio, l. 3. c. 1. p. 105.
John Wesley
7:2 To Ai - They were not to go into the city of Ai, but into the country belonging to it, to understand the state of the place; and the people.
Robert Jamieson, A. R. Fausset and David Brown
7:2 THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
Joshua sent men from Jericho to Ai--After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is indicated with sufficient clearness (Gen 12:8; Gen 13:3) and has been recently discovered in an isolated tell, called by the natives Tell-el-Hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east southeast from Beth-el [VAN DE VELDE].
Beth-aven--("house of vanity")--a name afterwards given derisively (Hos 4:15; Hos 5:8; Hos 10:5), on account of its idolatries, to Beth-el, "house of God," but here referred to another place, about six miles east of Beth-el and three north of Ai.
7:37:3: Եւ դարձան առ Յեսու եւ ասեն. Մի՛ ելցէ ամենայն ժողովուրդս, այլ իբրեւ երկո՛ւ հազարք կամ երեք հազարք արանց ելցեն՝ եւ պաշարեսցեն զքաղաքն. մի՛ տանիր անդ զամենայն ժողովուրդն՝ զի սակա՛ւք են[2180]։ [2180] Ոմանք. Եւ ասեն ցնա. Մի՛ ելցէ։
3. ետ դարձան Յեսուի մօտ ու ասացին. «Այս ամբողջ ժողովուրդը թող չգնայ, այլ երկու կամ երեք հազարի չափ մարդիկ թող գնան եւ պաշարեն քաղաքը: Մի՛ տար այնտեղ ամբողջ ժողովրդին, որովհետեւ նրանք քիչ են»:
3 Եւ Յեսուին դարձան ու անոր ըսին. «Բոլոր ժողովուրդը պէտք չէ ելլէ, միայն երկու կամ երեք հազար մարդ կը բաւէ Գային զարնելու համար։ Բոլոր ժողովուրդը հոն տանելով մի՛ յոգնեցներ. քանզի անոնք քիչուոր են»։
Եւ դարձան առ Յեսու եւ ասեն. Մի՛ ելցէ ամենայն ժողովուրդս, այլ իբրեւ երկու հազարք կամ երեք հազարք արանց ելցեն եւ [97]պաշարեսցեն զքաղաքն``. մի՛ տանիր անդ զամենայն ժողովուրդն, զի սակաւք են:

7:3: Եւ դարձան առ Յեսու եւ ասեն. Մի՛ ելցէ ամենայն ժողովուրդս, այլ իբրեւ երկո՛ւ հազարք կամ երեք հազարք արանց ելցեն՝ եւ պաշարեսցեն զքաղաքն. մի՛ տանիր անդ զամենայն ժողովուրդն՝ զի սակա՛ւք են[2180]։
[2180] Ոմանք. Եւ ասեն ցնա. Մի՛ ելցէ։
3. ետ դարձան Յեսուի մօտ ու ասացին. «Այս ամբողջ ժողովուրդը թող չգնայ, այլ երկու կամ երեք հազարի չափ մարդիկ թող գնան եւ պաշարեն քաղաքը: Մի՛ տար այնտեղ ամբողջ ժողովրդին, որովհետեւ նրանք քիչ են»:
3 Եւ Յեսուին դարձան ու անոր ըսին. «Բոլոր ժողովուրդը պէտք չէ ելլէ, միայն երկու կամ երեք հազար մարդ կը բաւէ Գային զարնելու համար։ Բոլոր ժողովուրդը հոն տանելով մի՛ յոգնեցներ. քանզի անոնք քիչուոր են»։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: И возвратившись к Иисусу, сказали ему: не весь народ пусть идет, а пусть пойдет около двух тысяч или около трех тысяч человек, и поразят Гай; всего народа не утруждай туда, ибо их мало [там].
7:3 καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him μὴ μη not ἀναβήτω αναβαινω step up; ascend πᾶς πας all; every ὁ ο the λαός λαος populace; population ἀλλ᾿ αλλα but ὡς ως.1 as; how δισχίλιοι δισχιλιοι two thousand ἢ η or; than τρισχίλιοι τρισχιλιοι three thousand ἄνδρες ανηρ man; husband ἀναβήτωσαν αναβαινω step up; ascend καὶ και and; even ἐκπολιορκησάτωσαν εκπολιορκεω the πόλιν πολις city μὴ μη not ἀναγάγῃς αναγω lead up; head up ἐκεῖ εκει there τὸν ο the λαὸν λαος populace; population πάντα πας all; every ὀλίγοι ολιγος few; sparse γάρ γαρ for εἰσιν ειμι be
7:3 וַ wa וְ and יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return אֶל־ ʔel- אֶל to יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָיו֮ ʔēlāʸw אֶל to אַל־ ʔal- אַל not יַ֣עַל yˈaʕal עלה ascend כָּל־ kol- כֹּל whole הָ hā הַ the עָם֒ ʕˌām עַם people כְּ kᵊ כְּ as אַלְפַּ֣יִם ʔalpˈayim אֶלֶף thousand אִ֗ישׁ ʔˈîš אִישׁ man אֹ֚ו ˈʔô אֹו or כִּ ki כְּ as שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three אֲלָפִ֣ים ʔᵃlāfˈîm אֶלֶף thousand אִ֔ישׁ ʔˈîš אִישׁ man יַעֲל֖וּ yaʕᵃlˌû עלה ascend וְ wᵊ וְ and יַכּ֣וּ yakkˈû נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֑י ʕˈāy עַי Ai אַל־ ʔal- אַל not תְּיַגַּע־ tᵊyaggaʕ- יגע be weary שָׁ֨מָּה֙ šˈāmmā שָׁם there אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people כִּ֥י kˌî כִּי that מְעַ֖ט mᵊʕˌaṭ מְעַט little הֵֽמָּה׃ hˈēmmā הֵמָּה they
7:3. et reversi dixerunt ei non ascendat omnis populus sed duo vel tria milia virorum pergant et deleant civitatem quare omnis populus frustra vexatur contra hostes paucissimosAnd returning, they said to him: Let not all the people go up, but let two or three thousand men go, and destroy the city: why should all the people be troubled in vain, against enemies that are very few?
3. And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; make not all the people to toil thither; for they are but few.
7:3. And returning, they said to him: “Let not the entire people go up. Instead, let two or three thousand men go out and destroy the city. Why should all the people be troubled without cause against enemies that are so very few?”
7:3. And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; [and] make not all the people to labour thither; for they [are but] few.
And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; [and] make not all the people to labour thither; for they [are but] few:

3: И возвратившись к Иисусу, сказали ему: не весь народ пусть идет, а пусть пойдет около двух тысяч или около трех тысяч человек, и поразят Гай; всего народа не утруждай туда, ибо их мало [там].
7:3
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
μὴ μη not
ἀναβήτω αναβαινω step up; ascend
πᾶς πας all; every
ο the
λαός λαος populace; population
ἀλλ᾿ αλλα but
ὡς ως.1 as; how
δισχίλιοι δισχιλιοι two thousand
η or; than
τρισχίλιοι τρισχιλιοι three thousand
ἄνδρες ανηρ man; husband
ἀναβήτωσαν αναβαινω step up; ascend
καὶ και and; even
ἐκπολιορκησάτωσαν εκπολιορκεω the
πόλιν πολις city
μὴ μη not
ἀναγάγῃς αναγω lead up; head up
ἐκεῖ εκει there
τὸν ο the
λαὸν λαος populace; population
πάντα πας all; every
ὀλίγοι ολιγος few; sparse
γάρ γαρ for
εἰσιν ειμι be
7:3
וַ wa וְ and
יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָיו֮ ʔēlāʸw אֶל to
אַל־ ʔal- אַל not
יַ֣עַל yˈaʕal עלה ascend
כָּל־ kol- כֹּל whole
הָ הַ the
עָם֒ ʕˌām עַם people
כְּ kᵊ כְּ as
אַלְפַּ֣יִם ʔalpˈayim אֶלֶף thousand
אִ֗ישׁ ʔˈîš אִישׁ man
אֹ֚ו ˈʔô אֹו or
כִּ ki כְּ as
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
אֲלָפִ֣ים ʔᵃlāfˈîm אֶלֶף thousand
אִ֔ישׁ ʔˈîš אִישׁ man
יַעֲל֖וּ yaʕᵃlˌû עלה ascend
וְ wᵊ וְ and
יַכּ֣וּ yakkˈû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֑י ʕˈāy עַי Ai
אַל־ ʔal- אַל not
תְּיַגַּע־ tᵊyaggaʕ- יגע be weary
שָׁ֨מָּה֙ šˈāmmā שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
כִּ֥י kˌî כִּי that
מְעַ֖ט mᵊʕˌaṭ מְעַט little
הֵֽמָּה׃ hˈēmmā הֵמָּה they
7:3. et reversi dixerunt ei non ascendat omnis populus sed duo vel tria milia virorum pergant et deleant civitatem quare omnis populus frustra vexatur contra hostes paucissimos
And returning, they said to him: Let not all the people go up, but let two or three thousand men go, and destroy the city: why should all the people be troubled in vain, against enemies that are very few?
7:3. And returning, they said to him: “Let not the entire people go up. Instead, let two or three thousand men go out and destroy the city. Why should all the people be troubled without cause against enemies that are so very few?”
7:3. And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; [and] make not all the people to labour thither; for they [are but] few.
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Albert Barnes: Notes on the Bible - 1834
7:3: The total population of Ai was about twelve thousand Jos 8:25. It could therefore hardly muster three thousand warriors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: about two: Heb. about 2, 000 men, or about 3, 000 men, labour. Pro 13:4, Pro 21:25; Luk 13:24; Heb 4:11, Heb 6:11, Heb 6:12; Pe2 1:5, Pe2 1:10
John Gill
7:3 And they returned unto Joshua, and said unto him, let not all the people go up,.... After they had reconnoitred the place, they came back to their general, and gave it as their opinion, that there was no need for the whole army to go up against the city:
but let about two or three thousand men go up and smite Ai; such a number they judged were sufficient to take it:
and make not all the people to labour thither; carrying their tents, bearing their armour, and going up hill:
for they are but few; the inhabitants of Ai, men and women making but twelve thousand; Josh 8:25.
John Wesley
7:3 Go up - Which was done by the wise contrivance of Divine providence, that their sin might be punished, and they awaked and reformed with as little mischief and reproach, as might be: for if the defeat of these caused so great a consternation in Joshua, it is easy to guess what dread it would have caused in the people if a host had been defeated.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Let not all the people go up, . . . for they are but few--As the population of Ai amounted to twelve thousand (Josh 8:25), it was a considerable town; though in the hasty and distant reconnoitre made by the spies, it probably appeared small in comparison to Jericho; and this may have been the reason for their proposing so small a detachment to capture it.
7:47:4: Եւ ելին անդր ՚ի ժողովրդենէն իբրեւ երեք հազարք եւ փախեան յերեսաց արանցն Գայեայ.
4. Եւ ժողովրդից մօտ երեք հազար մարդ գնացին այնտեղ, բայց փախան Գայիի մարդկանց առջեւից:
4 Ուստի ժողովուրդէն երեք հազարի չափ մարդ հոն գացին, բայց Գայիի մարդոց առջեւէն փախան։
Եւ ելին անդր ի ժողովրդենէն իբրեւ երեք հազարք, եւ փախեան յերեսաց արանցն Գայեայ:

7:4: Եւ ելին անդր ՚ի ժողովրդենէն իբրեւ երեք հազարք եւ փախեան յերեսաց արանցն Գայեայ.
4. Եւ ժողովրդից մօտ երեք հազար մարդ գնացին այնտեղ, բայց փախան Գայիի մարդկանց առջեւից:
4 Ուստի ժողովուրդէն երեք հազարի չափ մարդ հոն գացին, բայց Գայիի մարդոց առջեւէն փախան։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: Итак пошло туда из народа около трех тысяч человек, но они обратились в бегство от жителей Гайских;
7:4 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ὡσεὶ ωσει as if; about τρισχίλιοι τρισχιλιοι three thousand ἄνδρες ανηρ man; husband καὶ και and; even ἔφυγον φευγω flee ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the ἀνδρῶν ανηρ man; husband Γαι γαι Gai; Ye
7:4 וַ wa וְ and יַּעֲל֤וּ yyaʕᵃlˈû עלה ascend מִן־ min- מִן from הָ hā הַ the עָם֙ ʕˌām עַם people שָׁ֔מָּה šˈāmmā שָׁם there כִּ ki כְּ as שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יָּנֻ֕סוּ yyānˈusû נוס flee לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אַנְשֵׁ֥י ʔanšˌê אִישׁ man הָ hā הַ the עָֽי׃ ʕˈāy עַי Ai
7:4. ascenderunt ergo tria milia pugnatores qui statim terga vertentesThere went up therefore three thousand fighting men: who immediately turned their backs,
4. So there went up thither of the people about three thousand men: and they fled before the men of Ai.
7:4. Therefore, they went up with three thousand fighters. And they promptly turned their backs,
7:4. So there went up thither of the people about three thousand men: and they fled before the men of Ai.
So there went up thither of the people about three thousand men: and they fled before the men of Ai:

4: Итак пошло туда из народа около трех тысяч человек, но они обратились в бегство от жителей Гайских;
7:4
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ὡσεὶ ωσει as if; about
τρισχίλιοι τρισχιλιοι three thousand
ἄνδρες ανηρ man; husband
καὶ και and; even
ἔφυγον φευγω flee
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
ἀνδρῶν ανηρ man; husband
Γαι γαι Gai; Ye
7:4
וַ wa וְ and
יַּעֲל֤וּ yyaʕᵃlˈû עלה ascend
מִן־ min- מִן from
הָ הַ the
עָם֙ ʕˌām עַם people
שָׁ֔מָּה šˈāmmā שָׁם there
כִּ ki כְּ as
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יָּנֻ֕סוּ yyānˈusû נוס flee
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
הָ הַ the
עָֽי׃ ʕˈāy עַי Ai
7:4. ascenderunt ergo tria milia pugnatores qui statim terga vertentes
There went up therefore three thousand fighting men: who immediately turned their backs,
7:4. Therefore, they went up with three thousand fighters. And they promptly turned their backs,
7:4. So there went up thither of the people about three thousand men: and they fled before the men of Ai.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:4: About three thousand men - The spies sent to reconnoitre the place (Jos 7:3) reported that the town was meanly garrisoned, and that two or three thousand men would be sufficient to take it. These were accordingly sent up, and were repulsed by the Amorites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: fled: Lev 26:17; Deu 28:25, Deu 32:30; Isa 30:17, Isa 59:2
John Gill
7:4 So there went up thither of the people about three thousand men,.... Joshua detached from the army the largest number proposed, that there might be strength enough to take the place; and those he sent under proper officers to Ai, who went up to the very gate of the city, as appears from Josh 7:5,
and they fled before the men of Ai; for upon their appearing at the gate of their city, they came out with all their forces against them, and as soon as they did, the children of Israel durst not face them, but without engaging with them fled at once: God having forsaken them, their courage failed, the dread of their enemies falling on them.
John Wesley
7:4 They fled - Not having courage to strike a stroke, which was a plain evidence that God had forsaken then; and an useful instruction, to shew them what they were when God left them: and that it was God, not their own valour, that gave the Canaanites into their hands.
Robert Jamieson, A. R. Fausset and David Brown
7:4 they fled before the men of Ai--An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout.
7:57:5: եւ կոտորեցին ՚ի նոցանէ արք Գայեայ արս՝ երեսուն եւ վեց. եւ հալածեցի՛ն զնոսա ՚ի դրանէն մինչեւ խորտակեցին զնոսա. եւ վիրաւորեցին ՚ի զառիվայրին. եւ պակասեցա՛ւ սիրտ ժողովրդեանն եւ եղեն իբրեւ զջուր[2181]։ [2181] Ոմանք. Եւ պակեաւ սիրտ ժողո՛՛։
5. Գայիի մարդիկ նրանցից երեսունվեց մարդու կոտորեցին եւ նրանց հալածեցին դարպասի առաջից, վիրաւորեցին զառիվայրի վրայ, մինչեւ որ ջարդեցին նրանց: Ժողովրդի սիրտը դողաց, եւ նրանք ասես ջուր դարձան:
5 Եւ Գայիի մարդիկը անոնցմէ երեսունըվեց մարդու չափ զարկին, քանզի զանոնք դրանը առջեւէն մինչեւ Սեբարիմ հալածեցին ու զառիվայրին վրայ զանոնք զարկին. ուստի ժողովուրդին սիրտը հալեցաւ ու ջուրի պէս եղաւ։
եւ կոտորեցին ի նոցանէ արք Գայեայ արս երեսուն եւ վեց, եւ հալածեցին զնոսա ի դրանէն մինչեւ [98]խորտակեցին զնոսա``, եւ վիրաւորեցին ի զառիվայրին. եւ պակեաւ սիրտ ժողովրդեանն եւ եղեն իբրեւ զջուր:

7:5: եւ կոտորեցին ՚ի նոցանէ արք Գայեայ արս՝ երեսուն եւ վեց. եւ հալածեցի՛ն զնոսա ՚ի դրանէն մինչեւ խորտակեցին զնոսա. եւ վիրաւորեցին ՚ի զառիվայրին. եւ պակասեցա՛ւ սիրտ ժողովրդեանն եւ եղեն իբրեւ զջուր[2181]։
[2181] Ոմանք. Եւ պակեաւ սիրտ ժողո՛՛։
5. Գայիի մարդիկ նրանցից երեսունվեց մարդու կոտորեցին եւ նրանց հալածեցին դարպասի առաջից, վիրաւորեցին զառիվայրի վրայ, մինչեւ որ ջարդեցին նրանց: Ժողովրդի սիրտը դողաց, եւ նրանք ասես ջուր դարձան:
5 Եւ Գայիի մարդիկը անոնցմէ երեսունըվեց մարդու չափ զարկին, քանզի զանոնք դրանը առջեւէն մինչեւ Սեբարիմ հալածեցին ու զառիվայրին վրայ զանոնք զարկին. ուստի ժողովուրդին սիրտը հալեցաւ ու ջուրի պէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:55: жители Гайские убили из них до тридцати шести человек, и преследовали их от ворот до Севарим и разбили их на спуске с горы; отчего сердце народа растаяло и стало, как вода.
7:5 καὶ και and; even ἀπέκτειναν αποκτεινω kill ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἄνδρες ανηρ man; husband Γαι γαι into; for τριάκοντα τριακοντα thirty καὶ και and; even ἓξ εξ six ἄνδρας ανηρ man; husband καὶ και and; even κατεδίωξαν καταδιωκω hunt down; drive hard αὐτοὺς αυτος he; him ἀπὸ απο from; away τῆς ο the πύλης πυλη gate καὶ και and; even συνέτριψαν συντριβω fracture; smash αὐτοὺς αυτος he; him ἐπὶ επι in; on τοῦ ο the καταφεροῦς καταφερης and; even ἐπτοήθη πτοεω frighten ἡ ο the καρδία καρδια heart τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἐγένετο γινομαι happen; become ὥσπερ ωσπερ just as ὕδωρ υδωρ water
7:5 וַ wa וְ and יַּכּ֨וּ yyakkˌû נכה strike מֵהֶ֜ם mēhˈem מִן from אַנְשֵׁ֣י ʔanšˈê אִישׁ man הָ hā הַ the עַ֗י ʕˈay עַי Ai כִּ ki כְּ as שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three וְ wᵊ וְ and שִׁשָּׁה֙ šiššˌā שֵׁשׁ six אִ֔ישׁ ʔˈîš אִישׁ man וַֽ wˈa וְ and יִּרְדְּפ֞וּם yyirdᵊfˈûm רדף pursue לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face הַ ha הַ the שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate עַד־ ʕaḏ- עַד unto הַ ha הַ the שְּׁבָרִ֔ים ššᵊvārˈîm שְׁבָרִים Shebarim וַ wa וְ and יַּכּ֖וּם yyakkˌûm נכה strike בַּ ba בְּ in † הַ the מֹּורָ֑ד mmôrˈāḏ מֹורָד descent וַ wa וְ and יִּמַּ֥ס yyimmˌas מסס melt לְבַב־ lᵊvav- לֵבָב heart הָ hā הַ the עָ֖ם ʕˌām עַם people וַ wa וְ and יְהִ֥י yᵊhˌî היה be לְ lᵊ לְ to מָֽיִם׃ mˈāyim מַיִם water
7:5. percussi sunt a viris urbis Ahi et corruerunt ex eis triginta et sex homines persecutique sunt eos adversarii de porta usque Sabarim et ceciderunt per prona fugientes pertimuitque cor populi et instar aquae liquefactum estAnd were defeated by the men of the city of Hai, and there fell of them six and thirty men: and the enemies pursued them from the gate as far as Sabarim, and they slew them as they fled by the descent: and the heart of the people was struck with fear, and melted like water.
5. And the men of Ai smote of them about thirty and six men: and they chased them before the gate even unto Shebarim, and smote them at the going down: and the hearts of the people melted, and became as water.
7:5. and were struck down by the men of the city of Ai. And thirty-six men of them fell. And the adversaries pursued them from the gate, even as far as Shebarim. And they felled them as they were fleeing downward. And the heart of the people was struck with fear, and it melted like water.
7:5. And the men of Ai smote of them about thirty and six men: for they chased them [from] before the gate [even] unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.
And the men of Ai smote of them about thirty and six men: for they chased them [from] before the gate [even] unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water:

5: жители Гайские убили из них до тридцати шести человек, и преследовали их от ворот до Севарим и разбили их на спуске с горы; отчего сердце народа растаяло и стало, как вода.
7:5
καὶ και and; even
ἀπέκτειναν αποκτεινω kill
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ἄνδρες ανηρ man; husband
Γαι γαι into; for
τριάκοντα τριακοντα thirty
καὶ και and; even
ἓξ εξ six
ἄνδρας ανηρ man; husband
καὶ και and; even
κατεδίωξαν καταδιωκω hunt down; drive hard
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
τῆς ο the
πύλης πυλη gate
καὶ και and; even
συνέτριψαν συντριβω fracture; smash
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
τοῦ ο the
καταφεροῦς καταφερης and; even
ἐπτοήθη πτοεω frighten
ο the
καρδία καρδια heart
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἐγένετο γινομαι happen; become
ὥσπερ ωσπερ just as
ὕδωρ υδωρ water
7:5
וַ wa וְ and
יַּכּ֨וּ yyakkˌû נכה strike
מֵהֶ֜ם mēhˈem מִן from
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
הָ הַ the
עַ֗י ʕˈay עַי Ai
כִּ ki כְּ as
שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three
וְ wᵊ וְ and
שִׁשָּׁה֙ šiššˌā שֵׁשׁ six
אִ֔ישׁ ʔˈîš אִישׁ man
וַֽ wˈa וְ and
יִּרְדְּפ֞וּם yyirdᵊfˈûm רדף pursue
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
הַ ha הַ the
שַּׁ֨עַר֙ ššˈaʕar שַׁעַר gate
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
שְּׁבָרִ֔ים ššᵊvārˈîm שְׁבָרִים Shebarim
וַ wa וְ and
יַּכּ֖וּם yyakkˌûm נכה strike
בַּ ba בְּ in
הַ the
מֹּורָ֑ד mmôrˈāḏ מֹורָד descent
וַ wa וְ and
יִּמַּ֥ס yyimmˌas מסס melt
לְבַב־ lᵊvav- לֵבָב heart
הָ הַ the
עָ֖ם ʕˌām עַם people
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
לְ lᵊ לְ to
מָֽיִם׃ mˈāyim מַיִם water
7:5. percussi sunt a viris urbis Ahi et corruerunt ex eis triginta et sex homines persecutique sunt eos adversarii de porta usque Sabarim et ceciderunt per prona fugientes pertimuitque cor populi et instar aquae liquefactum est
And were defeated by the men of the city of Hai, and there fell of them six and thirty men: and the enemies pursued them from the gate as far as Sabarim, and they slew them as they fled by the descent: and the heart of the people was struck with fear, and melted like water.
7:5. and were struck down by the men of the city of Ai. And thirty-six men of them fell. And the adversaries pursued them from the gate, even as far as Shebarim. And they felled them as they were fleeing downward. And the heart of the people was struck with fear, and it melted like water.
7:5. And the men of Ai smote of them about thirty and six men: for they chased them [from] before the gate [even] unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.
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Adam Clarke: Commentary on the Bible - 1831
7:5: They chased them from before the gate even unto Shebarim - They seem to have presumed that the men of Ai would have immediately opened their gates to them, and therefore they marched up with confidence; but the enemy appearing, they were put to flight, their ranks utterly broken, and thirty-six of them killed. שברים Shebarim signifies breaches or broken places, and may here apply to the ranks of the Israelites, which were broken by the men of Ai; for the people were totally routed, though there were but few slain. They were panic-struck, and fled in the utmost confusion.
The hearts of the people melted - They were utterly discouraged; and by this gave an ample proof that without the supernatural assistance of God they could never have conquered the land.
Albert Barnes: Notes on the Bible - 1834
7:5: Shebarim - Rather, perhaps, "the stone quarries." The smallness of the slaughter among the Israelites indicates that they fled early, probably without real conflict in battle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: for they: Deu 1:44
the going down: or, Morad
wherefore: Jos 2:9, Jos 2:11, Jos 5:1; Lev 26:36; Psa 22:14; Isa 13:7
Geneva 1599
7:5 And the (c) men of Ai smote of them about thirty and six men: for they chased them [from] before the gate [even] unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.
(c) God would by this overthrow make them more earnest to search out and punish the sin committed.
John Gill
7:5 And the men of Ai smote of them about thirty and six men,.... In the pursuit of them, which were but few, but a sufficient rebuke of Providence; their loss was but small, but their shame and disgrace great:
for they chased them from before the gate; the gate of the city of Ai:
even unto Shebarim; not that there was a place of this name before, but it was so called from hence, because there they were broken, as Kimchi observes; and the Targum and Jarchi render it,"until they were broken,''their lines broken, not being able to retreat in order, but were scattered, and fled to their camp as they could: Gussetius (q) thinks it was the; name of a place, but not so called for the above reason, but because there lay broken pieces of the rock scattered about:
and smote them in the going down; the hill from Ai; "Morad", rendered "going down", may taken for the proper name of a place, and which, Kimchi says, was a place before Ai, in which there was a declivity and descent, and in that place they smote them when they fled:
wherefore the hearts of the people melted, and became as water; that is, the whole body of the people, when this little army returned defeated, their spirits failed them, their courage was lost, their nerves were loosed, and they became languid, faint, and feeble; not that their loss was so great, but that they perceived God had forsaken them, and what the issue of this would be they dreaded.
(q) Comment. Ebr. p. 825.
John Wesley
7:5 About thirty and six men - A dear victory to them, whereby Israel was awakened and reformed, and they hardened to their own ruin. The going down - By which it seems it was a down - hill way to Jericho, which was nearer Jordan. As water - Soft and weak, and full of fluctuation and trembling.
Robert Jamieson, A. R. Fausset and David Brown
7:5 chased them from before the gate even unto Shebarim--that is, unto the "breakings" or "fissures" at the opening of the passes.
and smote them in the going down--that is, the declivity or slope of the deep, rugged, adjoining wady.
wherefore the hearts of the people melted, and became as water--It is evident that the troops engaged were a tumultuary, undisciplined band, no better skilled in military affairs than the Bedouin Arabs, who become disheartened and flee on the loss of ten or fifteen men. But the consternation of the Israelites arose from another cause--the evident displeasure of God, who withheld that aid on which they had confidently reckoned.
7:67:6: Եւ պատառեա՛ց Յեսու զհանդերձս իւր, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց յերկիր առաջի տապանակին Տեառն մինչեւ ցերեկոյ, ի՛նքն եւ ծերքն Իսրայէլի. եւ արկին հո՛ղ զգլխովք իւրեանց[2182]։ [2182] Ոմանք. Եւ պատառեաց Յեսու զպատմուճան իւր... ինքն եւ ծերակոյտն Իսրայէլի. եւ։
6. Յեսուն պատռեց իր զգեստները, երեսի վրայ ընկաւ գետին Տիրոջ տապանակի առաջ, եւ ինքն ու Իսրայէլի ծերերը այդպէս մնացին մինչեւ երեկոյ եւ իրենց գլխի վրայ հող ցանեցին:
6 Յեսու իր հանդերձները պատռելով Տէրոջը տապանակին առջեւ երեսի վրայ գետինը ինկաւ մինչեւ իրիկուն, թէ՛ ինք եւ թէ՛ Իսրայէլի ծերերը ու իրենց գլխուն վրայ հող ցանեցին։
Եւ պատառեաց Յեսու զհանդերձս իւր, եւ անկաւ ի վերայ երեսաց իւրոց յերկիր առաջի տապանակին Տեառն մինչեւ ցերեկոյ, ինքն եւ ծերքն Իսրայելի, եւ արկին հող զգլխովք իւրեանց:

7:6: Եւ պատառեա՛ց Յեսու զհանդերձս իւր, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց յերկիր առաջի տապանակին Տեառն մինչեւ ցերեկոյ, ի՛նքն եւ ծերքն Իսրայէլի. եւ արկին հո՛ղ զգլխովք իւրեանց[2182]։
[2182] Ոմանք. Եւ պատառեաց Յեսու զպատմուճան իւր... ինքն եւ ծերակոյտն Իսրայէլի. եւ։
6. Յեսուն պատռեց իր զգեստները, երեսի վրայ ընկաւ գետին Տիրոջ տապանակի առաջ, եւ ինքն ու Իսրայէլի ծերերը այդպէս մնացին մինչեւ երեկոյ եւ իրենց գլխի վրայ հող ցանեցին:
6 Յեսու իր հանդերձները պատռելով Տէրոջը տապանակին առջեւ երեսի վրայ գետինը ինկաւ մինչեւ իրիկուն, թէ՛ ինք եւ թէ՛ Իսրայէլի ծերերը ու իրենց գլխուն վրայ հող ցանեցին։
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7:66: Иисус разодрал одежды свои и пал лицем своим на землю пред ковчегом Господним [и лежал] до самого вечера, он и старейшины Израилевы, и посыпали прахом головы свои.
7:6 καὶ και and; even διέρρηξεν διαρρηγνυμι rend; tear Ἰησοῦς ιησους Iēsous; Iisus τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἔπεσεν πιπτω fall Ἰησοῦς ιησους Iēsous; Iisus ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of ἐναντίον εναντιον next to; before κυρίου κυριος lord; master ἕως εως till; until ἑσπέρας εσπερα evening αὐτὸς αυτος he; him καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπεβάλοντο επιβαλλω impose; cast on χοῦν χους.1 dust ἐπὶ επι in; on τὰς ο the κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him
7:6 וַ wa וְ and יִּקְרַ֨ע yyiqrˌaʕ קרע tear יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua שִׂמְלֹתָ֗יו śimlōṯˈāʸw שִׂמְלָה mantle וַ wa וְ and יִּפֹּל֩ yyippˌōl נפל fall עַל־ ʕal- עַל upon פָּנָ֨יו pānˌāʸw פָּנֶה face אַ֜רְצָה ʔˈarṣā אֶרֶץ earth לִ li לְ to פְנֵ֨י fᵊnˌê פָּנֶה face אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto הָ hā הַ the עֶ֔רֶב ʕˈerev עֶרֶב evening ה֖וּא hˌû הוּא he וְ wᵊ וְ and זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend עָפָ֖ר ʕāfˌār עָפָר dust עַל־ ʕal- עַל upon רֹאשָֽׁם׃ rōšˈām רֹאשׁ head
7:6. Iosue vero scidit vestimenta sua et cecidit pronus in terram coram arca Domini usque ad vesperum tam ipse quam omnes senes Israhel miseruntque pulverem super capita suaBut Josue rent his garments, and fell flat on the ground, before the ark of the Lord, until the evening, both he and all the ancients of Israel: and they put dust upon their heads.
6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads.
7:6. And truly, Joshua tore his garments, and he fell prone on the ground before the ark of the Lord, even until evening, both he and all the elders of Israel. And they cast dust upon their heads.
7:6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.
And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads:

6: Иисус разодрал одежды свои и пал лицем своим на землю пред ковчегом Господним [и лежал] до самого вечера, он и старейшины Израилевы, и посыпали прахом головы свои.
7:6
καὶ και and; even
διέρρηξεν διαρρηγνυμι rend; tear
Ἰησοῦς ιησους Iēsous; Iisus
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ἔπεσεν πιπτω fall
Ἰησοῦς ιησους Iēsous; Iisus
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
ἕως εως till; until
ἑσπέρας εσπερα evening
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπεβάλοντο επιβαλλω impose; cast on
χοῦν χους.1 dust
ἐπὶ επι in; on
τὰς ο the
κεφαλὰς κεφαλη head; top
αὐτῶν αυτος he; him
7:6
וַ wa וְ and
יִּקְרַ֨ע yyiqrˌaʕ קרע tear
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
שִׂמְלֹתָ֗יו śimlōṯˈāʸw שִׂמְלָה mantle
וַ wa וְ and
יִּפֹּל֩ yyippˌōl נפל fall
עַל־ ʕal- עַל upon
פָּנָ֨יו pānˌāʸw פָּנֶה face
אַ֜רְצָה ʔˈarṣā אֶרֶץ earth
לִ li לְ to
פְנֵ֨י fᵊnˌê פָּנֶה face
אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
הָ הַ the
עֶ֔רֶב ʕˈerev עֶרֶב evening
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend
עָפָ֖ר ʕāfˌār עָפָר dust
עַל־ ʕal- עַל upon
רֹאשָֽׁם׃ rōšˈām רֹאשׁ head
7:6. Iosue vero scidit vestimenta sua et cecidit pronus in terram coram arca Domini usque ad vesperum tam ipse quam omnes senes Israhel miseruntque pulverem super capita sua
But Josue rent his garments, and fell flat on the ground, before the ark of the Lord, until the evening, both he and all the ancients of Israel: and they put dust upon their heads.
7:6. And truly, Joshua tore his garments, and he fell prone on the ground before the ark of the Lord, even until evening, both he and all the elders of Israel. And they cast dust upon their heads.
7:6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Такое сильное уныние народа произвело не самое поражение, как незначительное по числу убитых, а оставление его Богом, лишение божественной помощи, которое он справедливо увидел в этом поражении. Поэтому Иисус Навин и народные старейшины, поверженные в крайнюю печаль и с обычными ее внешними знаками на одежде и на головах (Лев X:6; Чис XX:5) обратились к Господу: в Скинии Собрания они пали лицом своим на землю пред Ковчегом Господним. Молитва Иисуса Навина служит выражением души потрясенной, теряющейся в недоумениях пред совершившимся печальным событием, терзаемой страхом за будущее, но души верующей, ревнующей о славе Божией, а потому смело и искренно выражающей свои тревожные мысли пред Богом. Только что испытанное поражение привело израильского вождя в такое уныние, что для него перестала быть ясной цель великих дел Божиих, совершившихся перед его глазами, и он оказывается в состоянии обратиться к Господу с вопросом, напоминающим жалобы прежнего поколения (Чис XIV:2, 3) о том, для чего Господь перевел народ через Иордан. Цель этого для него в то время сделалась столь неясной, что при размышлении о ней не исключается возможность предания израильтян в руки Аморреев, ввиду чего высказывается даже сожаление о том, что народ не остался за Иорданом. Выражая такие мрачные мысли, Иисус Навин чувствует, однако, всю их несообразность и, как бы в оправдание себя, говорит: О, Господи! что сказать мне после того, как Израиль обратил тыл врагам своим? Это поражение было так неожиданно и столь мало согласовалось с бывшим доселе, что невольно наводило на мрачные мысли и заставило страшиться за будущую судьбу народа. Страх так овладел душой молящегося, что ему представляются уже, как неизбежные, последствия поражения, состоящие в том, что, услышав об этом, хананеи и все жители этой земли окружат израильский народ и истребят его. Но это представление о следствиях поражения, при всей подавленности духа Иисуса Навина, не овладело всецело его душой, так как оно не согласовалось с великим именем Божиим, т. е. с Его божеским величием!.. Сознанием этого несоответствия, выраженным в виде вопроса, и заканчивается молитва: и что сделаешь имени Твоему великому, т. е. как, если истреблен будет израильский народ, сохранишь Ты от поношения со стороны других народов великое имя Твое, которое Ты показал в событиях израильской истории? На величие имени Божия указывал и Моисей в своих ходатайствах за народ (Чис XIV:15; Втор IX:28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706

II. The camp of Israel suffering for the same: The anger of the Lord was kindled against Israel; he saw the offence, though they did not, and takes a course to make them see it; for one way or other, sooner or later, secret sins will be brought to light; and, if men enquire not after them, God will, and with his enquiries will awaken theirs. Many a community is under guilt and wrath and is not aware of it till the fire breaks out: here it broke out quickly. 1. Joshua sends a detachment to seize upon the next city that was in their way, and that was Ai. Only 3000 men were sent, advice being brought him by his spies that the place was inconsiderable, and needed no greater force for the reduction of it, v. 2, 3. Now perhaps it was a culpable assurance, or security rather that led them to send so small a party on this expedition; it might also be an indulgence of the people in the love of ease, for they will not have all the people to labour thither. Perhaps the people were the less forward to go upon this expedition because they were denied the plunder of Jericho; and these spies were willing they should be gratified. Whereas when the town was to be taken, though God by his own power would throw down the walls, yet they must all labour thither and labour there too, in walking round it. It did not bode well at all that God's Israel began to think much of their labour, and contrived how to spare their pains. It is required that we work out our salvation, though it is God that works in us. It has likewise often proved of bad consequence to make too light of an enemy. They are but few (say the spies), but, as few as they were, they were too many for them. It will awaken our care and diligence in our Christian warfare to consider that we wrestle with principalities and powers. 2. The party he sent, in their first attack upon the town, were repulsed with some loss (v. 4, 5): They fled before the men of Ai, finding themselves unaccountably dispirited, and their enemies to sally out upon them with more vigour and resolution than they expected. In their retreat they had about thirty-six men cut off: no great loss indeed out of such a number, but a dreadful surprise to those who had no reason to expect any other in any attack than clear, cheap, and certain victory. And now, as it proves, it is well there were but 3000 that fell under this disgrace. Had the body of the army been there, they would have been no more able to keep their ground, now they were under guilt and wrath, than this small party, and to them the defeat would have been much more grievous and dishonourable. However, it was bad enough as it was, and served, (1.) To humble God's Israel, and to teach them always to rejoice with trembling. Let not him that girdeth on the harness boast as he that putteth if off. (2.) To harden the Canaanites, and to make them the more secure notwithstanding the terrors they had been struck with, that their ruin, when it came, might be the more dreadful. (3.) To be an evidence of God's displeasure against Israel, and a call to them to purge out the old leaven. And this was principally intended in their defeat. 3. The retreat of this party in disorder put the whole camp of Israel into a fright: The hearts of the people melted, not so much for the loss as for the disappointment. Joshua had assured them that the living God would without fail drive out the Canaanites from before them, ch. iii. 10. How can this event be reconciled to that promise? To every thinking man among them it appeared an indication of God's displeasure, and an omen of something worse, and therefore no marvel it put them into such a consternation; if God turn to be their enemy and fight against them, what will become of them? True Israelites tremble when God is angry.

6 And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads. 7 And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan! 8 O Lord, what shall I say, when Israel turneth their backs before their enemies! 9 For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
We have here an account of the deep concern Joshua was in upon this sad occasion. He, as a public person, interested himself more than any other in this public loss, and is therein an example to princes and great men, and teaches them to lay much to heart the calamities that befal their people: he is also a type of Christ, to whom the blood of his subjects is precious, Ps. lxxii. 14. Observe,
I. How he grieved: He rent his clothes (v. 6), in token of great sorrow for this public disaster, and especially a dread of God's displeasure, which was certainly the cause of it. Had it been but the common chance of war (as we are too apt to express it), it would not have become a general to droop thus under it; but, when God was angry, it was his duty and honour to feel thus. One of the bravest soldiers that ever was owned that his flesh trembled for fear of God, Ps. cxix. 120. As one humbling himself under the mighty had of God, he fell to the earth upon his face, not thinking it any disparagement to him to lie thus low before the great God, to whom he directed this token of reverence, by keeping his eye towards the ark of the Lord. The elders of Israel, being interested in the cause and influenced by his example, prostrated themselves with him, and, in token of deep humiliation, put dust upon their heads, not only as mourners, but as penitents; not doubting but it was for some sin or other that God did thus contend with them (though they knew not what it was), they humbled themselves before God, and thus deprecated the progress of his wrath. This they continued until even-tide, to show that it was not the result of a sudden feeling, but proceeded from a deep conviction of their misery and danger if God were any way provoked to depart from them. Joshua did not fall foul upon his spies for their misinformation concerning the strength of the enemy, nor upon the soldiers for their cowardice, though perhaps both were blameworthy, but his eye is up to God; for is there any evil in the camp and he has not done it? His eye is upon God as displeased, and that troubles him.
Adam Clarke: Commentary on the Bible - 1831
7:6: Joshua rent his clothes, etc. - It was not in consequence of this slight discomfiture, simply considered in itself, that Joshua laid this business so much to heart; but
1. Because the people melted, and became as water, and there was little hope that they would make any stand against the enemy; and
2. Because this defeat evidently showed that God had turned his hand against them. Had it not been so, their enemies could not have prevailed.
Put dust upon their heads - Rending the clothes, beating the breast, tearing the hair, putting dust upon the head, and falling down prostrate, were the usual marks of deep affliction and distress. Most nations have expressed their sorrow in a similar way. The example of the distressed family of King Latinus, so affectingly related by Virgil, may be adduced in illustration of many passages in the history of the patriarchs, prophets, apostles, etc.
Regina ut testis venientem prospicit hostem -
Purpureos moritura manu discindit amictus -
Filia prima manu flavos Lavinia crines,
Et roseas laniata genas. -
It scissa veste Latinus -
Canitiem immundo perfusam pulvere turpans.
Aen. lib. xii., ver. 594.
"The queen, who saw the foes invade the town,
And brands on tops of burning houses thrown,
She raves against the gods, she beats her breast,
And tears, with both her hands, her purple vest.
The sad Lavinia rends her yellow hair,
And rosy cheeks; the rest her sorrow share.
Latinus tears his garments as he goes,
Both for his public and his private woes;
With filth his venerable beard besmears,
And sordid dust deforms his silver hairs."
Dryden.
Albert Barnes: Notes on the Bible - 1834
7:6: On these signs of mourning, compare the marginal references and Lev 10:6; Num 20:6; Sa1 4:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: rent: Gen 37:29, Gen 37:34; Num 14:6; Sa2 13:31; Ezr 9:3-5; Est 4:1; Job 1:20; Act 14:14
fell: Num 16:22, Num 16:45; Sa2 12:16
until the eventide: Jdg 20:23, Jdg 20:26, Jdg 21:2; Sa2 1:12
put dust: Rending the clothes, beating the breast, tearing the hair, throwing dust upon the head, and falling prostrate, were usual signs of deep affliction and distress among the ancient Israelites. In illustration of this custom, see note on Sa1 4:12, when the messenger brought tidings to Eli of the discomfiture of the armies of Israel by the Philistines; again, in the case of Tamar, Sa2 13:19, and in Neh 9:1, when a whole nation, "assembled with fasting, and with sackcloth, and earth upon them." In the case of Mordecai, see note on Est 4:1. See note on Job 2:12, where his friends abased themselves to comfort him. See note on Eze 27:30, see note on Jon 3:6, and see note on Mic 1:10. In each of these instances it is worthy of remark, that putting dust on the head generally follows rending of the clothes, and was the usual mode of evincing poignant sorrow.
Carl Friedrich Keil and Franz Delitzsch
7:6
Joshua and the elders of the people were also deeply affected, not so much at the loss of thirty-six men, as because Israel, which was invincible with the help of the Lord, had been beaten, and therefore the Lord must have withdrawn His help. In the deepest grief, with their clothes rent (see at Lev 10:6) and ashes upon their heads, they fell down before the ark of the Lord (vid., Num 20:6) until the evening, to pour out their grief before the Lord. Joshua's prayer contains a complaint (Josh 7:7) and as question addressed to God (Josh 7:8, Josh 7:9). The complaint, "Alas, O Lord Jehovah, wherefore hast Thou brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us?" almost amounts to murmuring, and sounds very much like the complaint which the murmuring people brought against Moses and Aaron in the desert (Num 14:2-3); but it is very different from the murmuring of the people on that occasion against the guidance of God; for it by no means arose from unbelief, but was simply the bold language of faith wrestling with God in prayer - faith which could not comprehend the ways of the Lord - and involved the most urgent appeal to the Lord to carry out His work in the same glorious manner in which it had been begun, with the firm conviction that God could neither relinquish nor alter His purposes of grace. The words which follow, "Would to God that we had been content (see at Deut 1:5) to remain on the other side of the Jordan," assume on the one hand, that previous to the crossing of the river Israel had cherished a longing for the possession of Canaan, and on the other hand, that this longing might possibly have been the cause of the calamity which had fallen upon the people now, and therefore express the wish that Israel had never cherished any such desire, or that the Lord had never gratified it. (On the unusual form העברתּ for העברתּ, see Ges. 63, anm. 4, and Ewald, 41, b.) The inf. abs. העביר (with the unusual i in the final syllable) is placed for the sake of emphasis after the finite verb, as in Gen 46:4, etc. The Amorites are the inhabitants of the mountains, as in Gen 46:4, etc.
John Gill
7:6 And Joshua rent his clothes,.... As was usual in those ancient times, on hearing bad news, and as expressive of grief and trouble (r); see Gen 37:29,
and fell to the earth upon his face before the ark of the Lord, until the eventide; in a posture of adoration and prayer, in which he continued till even; how long that was cannot be said, since the time is not mentioned when the army returned from Ai; very probably it was some time in the afternoon: this was done before the ark of the Lord, the symbol of the divine Presence, not in the most holy place, where that usually was, and into which Joshua might not enter, but in the tabernacle of the great court, over against where the ark was:
he and the elders of Israel; either the elders of the people in the several tribes, or rather the seventy elders, which were the sanhedrim or council, and which attended Joshua, and assisted him as such:
and put dust upon their heads; another rite or ceremony used in times of mourning and distress, and that very anciently, before Joshua's time and after, see Job 2:12; and among various nations; so when Achilles bewailed the death of Patroclus, he is represented by Homer (s) taking with both his hands the black earth, and pouring it on his head; so Aristippus among the Athenians is said (t) to sprinkle dust on his head in token of mourning on a certain account.
(r) "Tum pius", Aeneas, &c. Virgil. Aeneid. l. 5. prope finem. (s) , &c. Iliad. 18. ver. 23. Vid. Odyss. 24. "Sparsitque cinis", &c. Seneca, Troad. Act. 1. Chorus. (t) Heliodor. Aethiop. l. 1. c. 13.
John Wesley
7:6 Rent his clothes - In testimony of great sorrow, for the loss felt, the consequent mischief feared, and the sin which he suspected. His face - In deep humiliation and fervent supplication. Until the even - tide - Continuing the whole day in fasting and prayer. Put dust upon their heads - As was usual in case of grief and astonishment.
Robert Jamieson, A. R. Fausset and David Brown
7:6 Joshua rent his clothes, and fell to the earth . . . before the ark . . . he and the elders--It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.
7:77:7: Եւ ասէ Յեսու. Աղաչե՛մ զքեզ Տէր Տէր. ընդէ՞ր իսկ բնաւ անցանելով անցոյց ծառայ քո զժողովուրդս զայս ընդ Յորդանան, մատնե՛լ զսոսա Ամովրհացւո՛ցն՝ եւ կորուսանել զմեզ. լա՛ւ էր թէ անդէն զետեղեալ եւ բնակեալ էաք առ եզերբ Յորդանանու[2183]։ [2183] Ոմանք. Զժողովուրդս քո ՚ի Յորդանան, մատնել զսա Ամուրհ՛՛... եթէ անդէն զետեղեալ էաք եւ բանակեալ առ։
7. Յեսուն ասաց. «Աղաչում եմ քեզ, Տէ՛ր, Տէ՛ր, ինչո՞ւ քո ծառան այս ժողովրդին անցկացրեց Յորդանան գետից, որ սրանց մատնես ամորհացիներին եւ կործանես մեզ: Երանի թէ այնտեղ, Յորդանան գետի եզերքին մնացած ու բնակուած լինէինք:
7 Յեսու ըսաւ. «Ո՜հ, Տէ՛ր Եհովա, ինչո՞ւ համար այս ժողովուրդը Յորդանանի ասդիի կողմը անցուցիր, որպէս զի մեզ Ամօրհացիներուն ձեռքը մատնես ու մեզ կորսնցնե՞ս. երանի՜ թէ գոհ ըլլալով Յորդանանի անդիի կողմը մնայինք։
Եւ ասէ Յեսու. Աղաչեմ զքեզ, Տէր, Տէր. ընդէ՞ր իսկ բնաւ [99]անցանելով անցոյց ծառայ քո`` զժողովուրդս զայս ընդ Յորդանան, մատնել [100]զսոսա Ամովրհացւոցն եւ`` կորուսանել զմեզ. լաւ էր թէ անդէն զետեղեալ եւ բնակեալ էաք առ եզերբ Յորդանանու:

7:7: Եւ ասէ Յեսու. Աղաչե՛մ զքեզ Տէր Տէր. ընդէ՞ր իսկ բնաւ անցանելով անցոյց ծառայ քո զժողովուրդս զայս ընդ Յորդանան, մատնե՛լ զսոսա Ամովրհացւո՛ցն՝ եւ կորուսանել զմեզ. լա՛ւ էր թէ անդէն զետեղեալ եւ բնակեալ էաք առ եզերբ Յորդանանու[2183]։
[2183] Ոմանք. Զժողովուրդս քո ՚ի Յորդանան, մատնել զսա Ամուրհ՛՛... եթէ անդէն զետեղեալ էաք եւ բանակեալ առ։
7. Յեսուն ասաց. «Աղաչում եմ քեզ, Տէ՛ր, Տէ՛ր, ինչո՞ւ քո ծառան այս ժողովրդին անցկացրեց Յորդանան գետից, որ սրանց մատնես ամորհացիներին եւ կործանես մեզ: Երանի թէ այնտեղ, Յորդանան գետի եզերքին մնացած ու բնակուած լինէինք:
7 Յեսու ըսաւ. «Ո՜հ, Տէ՛ր Եհովա, ինչո՞ւ համար այս ժողովուրդը Յորդանանի ասդիի կողմը անցուցիր, որպէս զի մեզ Ամօրհացիներուն ձեռքը մատնես ու մեզ կորսնցնե՞ս. երանի՜ թէ գոհ ըլլալով Յորդանանի անդիի կողմը մնայինք։
zohrab-1805▾ eastern-1994▾ western am▾
7:77: И сказал Иисус: о, Господи Владыка! для чего Ты перевел народ сей чрез Иордан, дабы предать нас в руки Аморреев и погубить нас? о, если бы мы остались и жили за Иорданом!
7:7 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus δέομαι δεομαι petition κύριε κυριος lord; master ἵνα ινα so; that τί τις.1 who?; what? διεβίβασεν διαβιβαζω the παῖς παις child; boy σου σου of you; your τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis παραδοῦναι παραδιδωμι betray; give over αὐτὸν αυτος he; him τῷ ο the Αμορραίῳ αμορραιος destroy; lose ἡμᾶς ημας us καὶ και and; even εἰ ει if; whether κατεμείναμεν καταμενω dwell καὶ και and; even κατῳκίσθημεν κατοικιζω settle παρὰ παρα from; by τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis
7:7 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֲהָ֣הּ׀ ʔᵃhˈāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH לָ֠מָה lāmˌā לָמָה why הֵעֲבַ֨רְתָּ hēʕᵃvˌartā עבר pass הַעֲבִ֜יר haʕᵃvˈîr עבר pass אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֹתָ֛נוּ ʔōṯˈānû אֵת [object marker] בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite לְ lᵊ לְ to הַאֲבִידֵ֑נוּ haʔᵃvîḏˈēnû אבד perish וְ wᵊ וְ and לוּ֙ lˌû לוּ if only הֹואַ֣לְנוּ hôʔˈalnû יאל begin וַ wa וְ and נֵּ֔שֶׁב nnˈēšev ישׁב sit בְּ bᵊ בְּ in עֵ֖בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
7:7. et dixit Iosue heu Domine Deus quid voluisti transducere populum istum Iordanem fluvium ut traderes nos in manus Amorrei et perderes utinam ut coepimus mansissemus trans IordanemAnd Josue said: Alas, O Lord God, why wouldst thou bring this people over the river Jordan, to deliver us into the hand of the Amorrhite, and to destroy us? would God we had stayed beyond the Jordan, as we began.
7. And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to cause us to perish? would that we had been content and dwelt beyond Jordan!
7:7. And Joshua said: “Alas, O Lord God! Why would you want to lead this people over the river Jordan, so that you might deliver us into the hand of the Amorite and destroy us? I wish that we had remained beyond the Jordan, as when we began.
7:7. And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!
And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan:

7: И сказал Иисус: о, Господи Владыка! для чего Ты перевел народ сей чрез Иордан, дабы предать нас в руки Аморреев и погубить нас? о, если бы мы остались и жили за Иорданом!
7:7
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
δέομαι δεομαι petition
κύριε κυριος lord; master
ἵνα ινα so; that
τί τις.1 who?; what?
διεβίβασεν διαβιβαζω the
παῖς παις child; boy
σου σου of you; your
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
παραδοῦναι παραδιδωμι betray; give over
αὐτὸν αυτος he; him
τῷ ο the
Αμορραίῳ αμορραιος destroy; lose
ἡμᾶς ημας us
καὶ και and; even
εἰ ει if; whether
κατεμείναμεν καταμενω dwell
καὶ και and; even
κατῳκίσθημεν κατοικιζω settle
παρὰ παρα from; by
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
7:7
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֲהָ֣הּ׀ ʔᵃhˈāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH
לָ֠מָה lāmˌā לָמָה why
הֵעֲבַ֨רְתָּ hēʕᵃvˌartā עבר pass
הַעֲבִ֜יר haʕᵃvˈîr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
אֹתָ֛נוּ ʔōṯˈānû אֵת [object marker]
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
לְ lᵊ לְ to
הַאֲבִידֵ֑נוּ haʔᵃvîḏˈēnû אבד perish
וְ wᵊ וְ and
לוּ֙ lˌû לוּ if only
הֹואַ֣לְנוּ hôʔˈalnû יאל begin
וַ wa וְ and
נֵּ֔שֶׁב nnˈēšev ישׁב sit
בְּ bᵊ בְּ in
עֵ֖בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
7:7. et dixit Iosue heu Domine Deus quid voluisti transducere populum istum Iordanem fluvium ut traderes nos in manus Amorrei et perderes utinam ut coepimus mansissemus trans Iordanem
And Josue said: Alas, O Lord God, why wouldst thou bring this people over the river Jordan, to deliver us into the hand of the Amorrhite, and to destroy us? would God we had stayed beyond the Jordan, as we began.
7:7. And Joshua said: “Alas, O Lord God! Why would you want to lead this people over the river Jordan, so that you might deliver us into the hand of the Amorite and destroy us? I wish that we had remained beyond the Jordan, as when we began.
7:7. And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:7: Alas, O Lord God - Particles of exclamations and distress, or what are called interjections, are nearly the same in all languages: and the reason is because they are the simple voice of nature. The Hebrew word which we translate alas is אהה ahah. The complaint of Joshua in this and the following verses seems principally to have arisen from his deep concern for the glory of God, and the affecting interest he took in behalf of the people: he felt for the thousands of Israel, whom he considered as abandoned to destruction: and he felt for the glory of God, for he knew should Israel be destroyed God's name would be blasphemed among the heathen; and his expostulations with his Maker, which have been too hastily blamed by some, as savouring of too great freedom and impatience are founded on God's own words, Deu 32:26, Deu 32:27, and on the practice of Moses himself, who had used similar expressions on a similar occasion; see Exo 5:22, Exo 5:23; Num 14:13-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: wherefore: Exo 5:22, Exo 5:23; Num 14:3; Kg2 3:10; Psa 116:11; Jer 12:1, Jer 12:2; Heb 12:5
to deliver: Exo 14:11, Exo 14:12, Exo 17:3; Num 20:4, Num 20:5; Mat 17:17, Mat 17:20; Mar 8:17, Mar 8:18
would to: Exo 16:3
and dwelt: Jos 1:2-4
Geneva 1599
7:7 And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the (d) other side Jordan!
(d) This infirmity of his faith shows how we are inclined by nature to distrust.
John Gill
7:7 And Joshua said, alas! O Lord God,.... What a miserable and distressed condition are we in! have pity and compassion on us; who could have thought it, that this would have been our case?
wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us: who are mentioned either for the whole people of the land of Canaan; or rather, because the people of Israel were now in that part of the country which they inhabited: these words discover much weakness, diffidence, and distrust, and bear some likeness to the murmurs of the children of Israel in the wilderness; but not proceeding from that malignity of spirit theirs did, but from a concern for the good of the people and the glory of God, they are not resented by him:
would to God we had been content, and dwelt on the other side Jordan; in which he seems to cast the blame, not upon the Lord but upon himself and the people, who were not content to dwell on the other side, but were desirous of a larger and better country; and now ruin seemed to be the consequent of that covetous disposition and discontented mind.
John Wesley
7:7 Over Jordan - This and the following clause, tho' well intended, yet favour of human infirmity, and fall short of that reverence and modesty, and submission, which he owed to God; and are mentioned as instances that the holy men of God were subject to like passions and infirmities with other men.
7:87:8: Յի՛ս Տէր. եւ արդ զի՞նչ արարից՝ որովհետեւ կորացո՛յց Իսրայէլ զպարանոց իւր առաջի թշնամեաց իւրոց[2184]. [2184] Ոմանք. Զի՛նչ եւս արարից։ Յօրինակին ՚ի բնաբանի պակասէր. Զպարանոց իւր։ Այլ ՚ի լուս՛՛. նշանակի ՚ի ներքս բերել համաձայն այլոց։
8. Օ՜հ, Տէ՛ր, հիմա ես ի՞նչ անեմ, երբ Իսրայէլն իր վիզը ծռել է իր թշնամիների առաջ:
8 Ո՜հ, Տէ՛ր, Իսրայէլ իր թշնամիներուն առջեւ կռնակ դարձնելէ յետոյ՝ ալ ես ի՞նչ ընեմ.
Յիս, Տէր, եւ արդ զի՞նչ արարից, որովհետեւ կորացոյց Իսրայէլ զպարանոց իւր առաջի թշնամեաց իւրոց:

7:8: Յի՛ս Տէր. եւ արդ զի՞նչ արարից՝ որովհետեւ կորացո՛յց Իսրայէլ զպարանոց իւր առաջի թշնամեաց իւրոց[2184].
[2184] Ոմանք. Զի՛նչ եւս արարից։ Յօրինակին ՚ի բնաբանի պակասէր. Զպարանոց իւր։ Այլ ՚ի լուս՛՛. նշանակի ՚ի ներքս բերել համաձայն այլոց։
8. Օ՜հ, Տէ՛ր, հիմա ես ի՞նչ անեմ, երբ Իսրայէլն իր վիզը ծռել է իր թշնամիների առաջ:
8 Ո՜հ, Տէ՛ր, Իսրայէլ իր թշնամիներուն առջեւ կռնակ դարձնելէ յետոյ՝ ալ ես ի՞նչ ընեմ.
zohrab-1805▾ eastern-1994▾ western am▾
7:88: О, Господи! что сказать мне после того, как Израиль обратил тыл врагам своим?
7:8 καὶ και and; even τί τις.1 who?; what? ἐρῶ ερεω.1 state; mentioned ἐπεὶ επει since; otherwise μετέβαλεν μεταβαλλω reverse Ισραηλ ισραηλ.1 Israel αὐχένα αυχην before; contrary τοῦ ο the ἐχθροῦ εχθρος hostile; enemy αὐτοῦ αυτος he; him
7:8 בִּ֖י bˌî בִּי upon me אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord מָ֣ה mˈā מָה what אֹמַ֔ר ʔōmˈar אמר say אַ֠חֲרֵי ʔaḥᵃrˌê אַחַר after אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָפַ֧ךְ hāfˈaḵ הפך turn יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹ֖רֶף ʕˌōref עֹרֶף neck לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
7:8. mi Domine Deus quid dicam videns Israhelem hostibus suis terga vertentemMy Lord God, what shall I say, seeing Israel turning their backs to their enemies?
8. Oh Lord, what shall I say, after that Israel hath turned their backs before their enemies!
7:8. My Lord God, what shall I say, seeing Israel turning their backs to their enemies?
7:8. O Lord, what shall I say, when Israel turneth their backs before their enemies!
O Lord, what shall I say, when Israel turneth their backs before their enemies:

8: О, Господи! что сказать мне после того, как Израиль обратил тыл врагам своим?
7:8
καὶ και and; even
τί τις.1 who?; what?
ἐρῶ ερεω.1 state; mentioned
ἐπεὶ επει since; otherwise
μετέβαλεν μεταβαλλω reverse
Ισραηλ ισραηλ.1 Israel
αὐχένα αυχην before; contrary
τοῦ ο the
ἐχθροῦ εχθρος hostile; enemy
αὐτοῦ αυτος he; him
7:8
בִּ֖י bˌî בִּי upon me
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
מָ֣ה mˈā מָה what
אֹמַ֔ר ʔōmˈar אמר say
אַ֠חֲרֵי ʔaḥᵃrˌê אַחַר after
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָפַ֧ךְ hāfˈaḵ הפך turn
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹ֖רֶף ʕˌōref עֹרֶף neck
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אֹיְבָֽיו׃ ʔōyᵊvˈāʸw איב be hostile
7:8. mi Domine Deus quid dicam videns Israhelem hostibus suis terga vertentem
My Lord God, what shall I say, seeing Israel turning their backs to their enemies?
7:8. My Lord God, what shall I say, seeing Israel turning their backs to their enemies?
7:8. O Lord, what shall I say, when Israel turneth their backs before their enemies!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: what shall: Ezr 9:10; Hab 2:1; Rom 3:5, Rom 3:6
backs: Heb. necks
Carl Friedrich Keil and Franz Delitzsch
7:8
The question which Joshua addresses to God he introduces in this way: "Pray (בּי contracted from בּעי), Lord, what shall I say?" to modify the boldness of the question which follows. It was not because he did not know what to say, for he proceeded at once to pour out the thoughts of his heart, but because he felt that the thought which he was about to utter might involve a reproach, as if, when God permitted that disaster, He had not thought of His own honour; and as he could not possibly think this, he introduced his words with a supplicatory inquiry. What he proceeds to say in Josh 7:8, Josh 7:9, does not contain two co-ordinate clauses, but one simple thought: how would God uphold His great name before the world, when the report that Israel had turned their back before them should reach the Canaanites, and they should come and surround the Israelites, and destroy them without a single trace from off the face of the earth.
(Note: Calovius has therefore given the correct interpretation: "When they have destroyed our name, after Thou hast chosen us to be Thy people, and brought us hither with such great wonders, what will become of Thy name? Our name is of little moment, but wilt Thou consult the honour of Thine own name, if Thou destroyest us? For Thou didst promise us this land; and what people is there that will honour Thy name if ours should be destroyed?")
In the words, "the Canaanites and all the inhabitants of the land," there is involved the thought that there were other people living in Canaan beside the Canaanites, e.g., the Philistines. The question, "What wilt Thou do with regard to Thy great name?" signifies, according to the parallel passages, Ex 32:11-12; Num 14:13., Deut 9:28, "How wilt Thou preserve Thy great name, which Thou hast acquired thus far in the sight of all nations through the miraculous guidance of Israel, from being misunderstood and blasphemed among the heathen?" ("what wilt Thou do?" as in Gen 26:29).
John Gill
7:8 O Lord, what shall I say,.... For the comfort and encouragement of the people of Israel, in vindication of thy power and faithfulness, and against the charge of weakness in thyself, unfaithfulness to thy promises, and unkindness to thy people, brought by our enemies:
when Israel hath turned their backs before their enemies? or after they have done it; what is to be said now, this being the case? he speaks as a man confounded, and at the utmost loss how to account for the power, the providence, and promises of God.
John Wesley
7:8 What shall I say - In answer to the reproaches of our insulting enemies. When Israel - God's people, which he hath singled out of all nations for his own.
7:97:9: եւ լուեալ Քանանացւոցն եւ ամենայն բնակչաց երկրին պատեսցե՛ն զմեզ եւ սատակեսցեն յերկրէ. եւ զի՞նչ արասցես զանուն քո մեծ։
9. Քանանացիներն ու երկրի բոլոր բնակիչներն այդ լսելով՝ կը պաշարեն եւ կը ջնջեն մեզ երկրի երեսից: Այն ժամանակ ի՞նչ պիտի անես քո մեծ անուան համար»:
9 Որովհետեւ Քանանացիները ու երկրին բոլոր բնակիչները լսելով՝ մեզ պիտի պաշարեն ու մեր անունը երկրի վրայէն բոլորովին պիտի վերցնեն. այն ատեն քու մեծ անունդ ի՞նչ պիտի ընես»։
եւ լուեալ Քանանացւոցն եւ ամենայն բնակչաց երկրին` պատեսցեն զմեզ եւ սատակեսցեն[101] յերկրէ. եւ զի՞նչ արասցես զանուն քո մեծ:

7:9: եւ լուեալ Քանանացւոցն եւ ամենայն բնակչաց երկրին պատեսցե՛ն զմեզ եւ սատակեսցեն յերկրէ. եւ զի՞նչ արասցես զանուն քո մեծ։
9. Քանանացիներն ու երկրի բոլոր բնակիչներն այդ լսելով՝ կը պաշարեն եւ կը ջնջեն մեզ երկրի երեսից: Այն ժամանակ ի՞նչ պիտի անես քո մեծ անուան համար»:
9 Որովհետեւ Քանանացիները ու երկրին բոլոր բնակիչները լսելով՝ մեզ պիտի պաշարեն ու մեր անունը երկրի վրայէն բոլորովին պիտի վերցնեն. այն ատեն քու մեծ անունդ ի՞նչ պիտի ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
7:99: Хананеи и все жители земли услышат и окружат нас и истребят имя наше с земли. И что сделаешь [тогда] имени Твоему великому?
7:9 καὶ και and; even ἀκούσας ακουω hear ὁ ο the Χαναναῖος χαναναιος Chananaios; Khananeos καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the γῆν γη earth; land περικυκλώσουσιν περικυκλοω encircle; surround ἡμᾶς ημας us καὶ και and; even ἐκτρίψουσιν εκτριβω us ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even τί τις.1 who?; what? ποιήσεις ποιεω do; make τὸ ο the ὄνομά ονομα name; notable σου σου of you; your τὸ ο the μέγα μεγας great; loud
7:9 וְ wᵊ וְ and יִשְׁמְע֣וּ yišmᵊʕˈû שׁמע hear הַֽ hˈa הַ the כְּנַעֲנִ֗י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and נָסַ֣בּוּ nāsˈabbû סבב turn עָלֵ֔ינוּ ʕālˈênû עַל upon וְ wᵊ וְ and הִכְרִ֥יתוּ hiḵrˌîṯû כרת cut אֶת־ ʔeṯ- אֵת [object marker] שְׁמֵ֖נוּ šᵊmˌēnû שֵׁם name מִן־ min- מִן from הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מַֽה־ mˈah- מָה what תַּעֲשֵׂ֖ה taʕᵃśˌē עשׂה make לְ lᵊ לְ to שִׁמְךָ֥ šimᵊḵˌā שֵׁם name הַ ha הַ the גָּדֹֽול׃ ס ggāḏˈôl . s גָּדֹול great
7:9. audient Chananei et omnes habitatores terrae ac pariter conglobati circumdabunt nos atque delebunt nomen nostrum de terra et quid facies magno nomini tuoThe Chanaanites, and all the inhabitants of the land, will hear of it, and being gathered together will surround us, and cut off our name from the earth: and what wilt thou do to thy great name?
9. For the Canaanites and all the inhabitants of the land shall hear of it, and shall compass us round, and cut off our name from the earth: and what wilt thou do for thy great name?
7:9. The Canaanites and all the inhabitants of the land will hear of it, and coming together as one, they will surround us, and they will wipe our name from the earth. And what will you do concerning your great name?”
7:9. For the Canaanites and all the inhabitants of the land shall hear [of it], and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
For the Canaanites and all the inhabitants of the land shall hear [of it], and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name:

9: Хананеи и все жители земли услышат и окружат нас и истребят имя наше с земли. И что сделаешь [тогда] имени Твоему великому?
7:9
καὶ και and; even
ἀκούσας ακουω hear
ο the
Χαναναῖος χαναναιος Chananaios; Khananeos
καὶ και and; even
πάντες πας all; every
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
γῆν γη earth; land
περικυκλώσουσιν περικυκλοω encircle; surround
ἡμᾶς ημας us
καὶ και and; even
ἐκτρίψουσιν εκτριβω us
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
τί τις.1 who?; what?
ποιήσεις ποιεω do; make
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
τὸ ο the
μέγα μεγας great; loud
7:9
וְ wᵊ וְ and
יִשְׁמְע֣וּ yišmᵊʕˈû שׁמע hear
הַֽ hˈa הַ the
כְּנַעֲנִ֗י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
נָסַ֣בּוּ nāsˈabbû סבב turn
עָלֵ֔ינוּ ʕālˈênû עַל upon
וְ wᵊ וְ and
הִכְרִ֥יתוּ hiḵrˌîṯû כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֵ֖נוּ šᵊmˌēnû שֵׁם name
מִן־ min- מִן from
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מַֽה־ mˈah- מָה what
תַּעֲשֵׂ֖ה taʕᵃśˌē עשׂה make
לְ lᵊ לְ to
שִׁמְךָ֥ šimᵊḵˌā שֵׁם name
הַ ha הַ the
גָּדֹֽול׃ ס ggāḏˈôl . s גָּדֹול great
7:9. audient Chananei et omnes habitatores terrae ac pariter conglobati circumdabunt nos atque delebunt nomen nostrum de terra et quid facies magno nomini tuo
The Chanaanites, and all the inhabitants of the land, will hear of it, and being gathered together will surround us, and cut off our name from the earth: and what wilt thou do to thy great name?
7:9. The Canaanites and all the inhabitants of the land will hear of it, and coming together as one, they will surround us, and they will wipe our name from the earth. And what will you do concerning your great name?”
7:9. For the Canaanites and all the inhabitants of the land shall hear [of it], and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:9: What wilt thou do unto thy great name? - i. e. "after the Canaanites have cut off our name what will become of Thy Name?" This bold expostulation, that of one wrestling in sore need with God in prayer, like the similar appeals of Moses in earlier emergencies (Compare the marginal references), is based upon God's past promises and mercies. What would be said of (God by the pagan if now He permitted Israel to be destroyed?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: shall hear: Exo 32:12; Num 14:13
environ: Psa 83:4, Psa 124:2, Psa 124:3
what wilt thou: Deu 32:26, Deu 32:27; Psa 106:6-8; Eze 20:9, Eze 36:22, Eze 36:23; Joe 2:17; Joh 12:28
Geneva 1599
7:9 For the Canaanites and all the inhabitants of the land shall hear [of it], and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great (e) name?
(e) When your enemies will blaspheme you and say that you were not able to defend us from them.
John Gill
7:9 For the Canaanites,.... Those that dwell on the east and on the west of the land, see Josh 11:3; who were one of the seven nations:
and all the inhabitants of the land shall hear of it; of this defeat; not only the Amorites, among whom they now were, and the Canaanites before mentioned, but the Hittites, the Hivites, the Perizzites, and the Jebusites:
and shall environ us round; come with all their forces from all parts of the land, and surround us, so that there will be no escaping for us:
and cut off our name from the earth; utterly destroy us, that we shall be no more a nation and people, and the name of an Israelite no more be heard of, see Ps 83:4,
and what wilt thou do unto thy great name? this, though mentioned last, was uppermost in the heart of Joshua, and was reserved by him as his strongest argument with God to appear for them and save them; since his own glory, the glory of his perfections, his wisdom, goodness, power, truth, and faithfulness, was so much concerned in their salvation.
John Wesley
7:9 Thy great name - Which will upon this occasion be blasphemed and charged with inconstancy, and with inability to resist them, or to do thy people that good which thou didst intend them. The name of God is a great name, above every name. And whatever happens, we ought to pray, that this may not be polluted. This should be our concern more than any thing else: on this we should fix our eye: and we cannot urge a better plea than this, Lord, what wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will!
7:107:10: Եւ ասէ Տէր ցՅեսու. Յո՛տն կաց, զի՞ անկեալ կաս ՚ի վերայ երեսաց քոց[2185]. [2185] Ոմանք. Ընդէ՛ր անկեալ կաս ՚ի։
10. Եւ Տէրը Յեսուին ասաց. «Վե՛ր կաց, ինչո՞ւ ես ընկել երեսիդ վրայ:
10 Տէրը Յեսուին ըսաւ. «Ոտքի վրայ ելի՛ր. ինչո՞ւ համար այսպէս երեսիդ վրայ ինկեր ես.
Եւ ասէ Տէր ցՅեսու. Յոտն կաց, զի՞ անկեալ կաս ի վերայ երեսաց քոց:

7:10: Եւ ասէ Տէր ցՅեսու. Յո՛տն կաց, զի՞ անկեալ կաս ՚ի վերայ երեսաց քոց[2185].
[2185] Ոմանք. Ընդէ՛ր անկեալ կաս ՚ի։
10. Եւ Տէրը Յեսուին ասաց. «Վե՛ր կաց, ինչո՞ւ ես ընկել երեսիդ վրայ:
10 Տէրը Յեսուին ըսաւ. «Ոտքի վրայ ելի՛ր. ինչո՞ւ համար այսպէս երեսիդ վրայ ինկեր ես.
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: Господь сказал Иисусу: встань, для чего ты пал на лице твое?
7:10 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus ἀνάστηθι ανιστημι stand up; resurrect ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he σὺ συ you πέπτωκας πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of σου σου of you; your
7:10 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua קֻ֣ם qˈum קום arise לָ֑ךְ lˈāḵ לְ to לָ֣מָּה lˈāmmā לָמָה why זֶּ֔ה zzˈeh זֶה this אַתָּ֖ה ʔattˌā אַתָּה you נֹפֵ֥ל nōfˌēl נפל fall עַל־ ʕal- עַל upon פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
7:10. dixitque Dominus ad Iosue surge cur iaces pronus in terraAnd the Lord said to Josue: Arise, why liest thou flat on the ground?
10. And the LORD said unto Joshua, Get thee up; wherefore art thou thus fallen upon thy face?
7:10. And the Lord said to Joshua: “Rise up. Why are you lying flat on the ground?
7:10. And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?
And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face:

10: Господь сказал Иисусу: встань, для чего ты пал на лице твое?
7:10
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
ἀνάστηθι ανιστημι stand up; resurrect
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
σὺ συ you
πέπτωκας πιπτω fall
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
7:10
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
קֻ֣ם qˈum קום arise
לָ֑ךְ lˈāḵ לְ to
לָ֣מָּה lˈāmmā לָמָה why
זֶּ֔ה zzˈeh זֶה this
אַתָּ֖ה ʔattˌā אַתָּה you
נֹפֵ֥ל nōfˌēl נפל fall
עַל־ ʕal- עַל upon
פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
7:10. dixitque Dominus ad Iosue surge cur iaces pronus in terra
And the Lord said to Josue: Arise, why liest thou flat on the ground?
7:10. And the Lord said to Joshua: “Rise up. Why are you lying flat on the ground?
7:10. And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-15: Божественный ответ на мольбу Иисуса Навина последовал ему непосредственно. Он начинается повелением ему, как неповинному в совершившемся, встать с земли, но вместе с тем и упреком, выразившимся в вопросе: для чего ты пал на лице твое? То есть почему овладел тобой такой страх, явились такие мрачные мысли? Разве это согласимо с твердой верой в божественные обетования? Затем в сильных выражениях, состоящих из подобных слов (согрешил, преступили, взяли…) с присоединением еврейской частицы (гам — даже), усиливающей значение слов, указывается на великое преступление, совершенное народом, как на причину постигшего его поражения, вместе с угрозою лишить народ божественной помощи, если он не истребит из среды своей заклятого, т. е. если то, что взято из посвященного Богу, не будет возвращено к своему назначению (VI:18). Ответ оканчивается повелением — встать, освятить народ (см. III:5) к утру следующего дня, объявить ему о совершенном кем то из его среды преступлении и о способе, посредством которого будет найден виновник этого. Ст. 14-й замечателен в том отношении, что в нем с особенной ясностью указан состав израильского народа, как состоявшего из колен, поколений, домов или родов и отдельных семейств; главами последних были «мужи» (по еврейскому тексту и греко-славянскому переводу: по мужем, вместо: по одному человеку). Где именно и как производилось расследование виновного в преступлении, в повествовании особо не указано. Но так как повелено было народу освятиться, а явление народа на место расследования выражено глаголом «приближаться» (по еврейскому тексту вместо подходите), употреблявшимся, хотя и не исключительно, о явлении пред Господом (Лев XVI:1), так как указание виновного принадлежало Самому Богу (укажет Господь), то на основании этого можно думать, что местом этого народного собрания служил двор Скинии. Соответствующий слову: укажет еврейский глагол «лакад» способствует определению и самого способа, посредством которого найден виновный. Дело здесь в том, что этот глагол в других местах ветхозаветных книг употребляется для обозначения указания, получаемого посредством жребия. Так, в 1: Цар XIV:42: Саул говорит: бросьте жребий между мною и Ионафаном… и (по буквальному переводу с еврейского) «указан (иллакед) Ионафан» (чему в русском переводе соответствует: Жребий пал на Ионафана. Этот же глагол употреблен при избрании Саула на царство в 1: Цар X:20, 21, где сказано и указано колено Вениаминово… и указано племя Матриево… Такое значение еврейского глагола, употребленного в данном месте кн. Иисуса Навина, делает весьма правдоподобным то представление, что, при разыскании виновного в святотатстве, употреблен был жребий, согласно с чем слова: укажет Господь (14) и переведены в Вульгате (sors invenerit =) «жребий покажет». При этом решение посредством жребия принималось за решение Божие (ср. Притч XVI:33). Само бросание жребия, нигде не указанное в священных книгах, состояло, вероятно, в том, что дощечки с надписями имен или предметов, подлежавших выбору или решению, или камешки различных цветов клались в ящик или полу (Притч XVI:33) и вынутая дощечка или камешек, согласно с наперед условленным значением, служили указанием положительного или отрицательного ответа. Виновному в святотатстве назначена самая тяжкая и позорная казнь через сожжение (ср. Лев XX:14), которое совершалось, однако, не над живым, а над умершим, как видно из Нав VII:25. Причина назначения этой казни указана в том, что совершивший это преступление сделал двойной грех: против Бога, дерзко нарушив Его заповеди о заклятом, как великой святыне Господней (Лев XXVII:28; Втор XIII:17), и вместе с тем нарушив завет с Богом (Исх XIX:8) и против своего народа, совершив среди него беззаконие, или — ближе к знамению употребленного здесь еврейского слова «невала» — «позорное дело», унижающее достоинство его, как народа Божия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

II. How he prayed, or pleaded rather, humbly expostulating the case with God, not sullen, as David when the Lord had made a breach upon Uzzah, but much affected; his spirit seemed to be somewhat ruffled and discomposed, yet not so as to be put out of frame for prayer; but, by giving vent to his trouble in a humble address to God, he keeps his temper and it ends well. 1. Now he wishes they had all taken up with the lot of the two tribes on the other side Jordan, v. 7. He thinks it would have been better to have staid there and been cut short than come hither to be cut off. This savours too much of discontent and distrust of God, and cannot be justified, though the surprise and disappointment to one deeply concerned for the public interest may in part excuse it. Those words, wherefore hast thou brought us over Jordan to destroy us? are too like what the murmurers often said (Exod. xiv. 11, 12; xvi. 3; xvii. 3; Num. xiv. 2, 3); but he that searches the heart knew they came from another spirit, and therefore was not extreme to mark what he said amiss. Had Joshua considered that this disorder which their affairs were put into no doubt proceeded from something amiss, which yet might easily be redressed, and all set to rights again (as often in his predecessor's time), he would not have spoken of it as a thing taken for granted that they were delivered into the hands of the Amorites to be destroyed. God knows what he does, though we do not; but this we may be sure of, he never did nor ever will do us any wrong. 2. He speaks as one quite at a loss concerning the meaning of this event (v. 8): "What shall I say, what construction can I put upon it, when Israel, thy own people, for whom thou hast lately done such great things and to whom thou hast promised the full possession of this land, when they turn their backs before their enemies" (their necks, so the word is), "when they not only flee before them, but fall before them, and become a prey to them? What shall we think of the divine power? Is the Lord's arm shortened? Of the divine promise? Is his word yea and nay? Of what God has done for us? Shall this be all undone again and prove in vain?" Note, The methods of Providence are often intricate and perplexing, and such as the wisest and best of men know not what to say to; but they shall know hereafter, John xiii. 7. 3. He pleads the danger Israel was now in of being ruined. He gives up all for lost: "The Canaanites will environ us round, concluding that now our defence having departed, and the scales being turned in their favour, we shall soon be as contemptible as ever we were formidable, and they will cut off our name from the earth," v. 9. Thus even good men, when things go against them a little, are too apt to fear the worst, and make harder conclusions than there is reason for. But his comes in here as a plea: "Lord, let not Israel's name, which has been so dear to thee and so great in the world, be cut off." 4. He pleads the reproach that would be cast on God, and that if Israel were ruined his glory would suffer by it. They will cut off our name, says he, yet, as if he had corrected himself for insisting upon that, it is no great matter (thinks he) what becomes of our little name (the cutting off of that will be a small loss), but what wilt thou do for thy great name? this he looks upon and laments as the great aggravation of the calamity. He feared it would reflect on God, his wisdom and power, his goodness and faithfulness; what would the Egyptians say? Note, Nothing is more grievous to a gracious soul than dishonour done to God's name. This also he insists upon as a plea for the preventing of his fears and for a return of God's favour; it is the only word in all his address that has any encouragement in it, and he concludes with it, leaving it to this issue, Father, glorify thy name. The name of God is a great name, above every name; and, whatever happens, we ought to believe that he will, and pray that he would, work for his own name, that this may not be polluted. This should be our concern more than any thing else. On this we must fix our eye as the end of all our desires, and from this we must fetch our encouragement as the foundation of all our hopes. We cannot urge a better plea than this, Lord, What wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will.

10 And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face? 11 Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. 12 Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you. 13 Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you. 14 In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man. 15 And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
We have here God's answer to Joshua's address, which, we may suppose, came from the oracle over the ark, before which Joshua had prostrated himself, v. 6. Those that desire to know the will of God must attend with their desires upon the lively oracles, and wait at wisdom's gates for wisdom's dictates, Prov. viii. 34. And let those that find themselves under the tokens of God's displeasure never complain of him, but complain to him, and they shall receive an answer of peace. The answer came immediately, while he was yet speaking (Isa. lxv. 24), as that to Daniel, Dan. ix. 20, &c.
I. God encourages Joshua against his present despondencies, and the black and melancholy apprehensions he had of the present posture of Israel's affairs (v. 10): "Get thee up, suffer not thy spirits to droop and sink thus; wherefore liest thou thus upon thy face?" No doubt Joshua did well to humble himself before God, and mourn as he did, under the tokens of his displeasure; but now God told him it was enough, he would not have him continue any longer in that melancholy posture, for God delights not in the grief of penitents when they afflict their souls further than as it qualifies them for pardon and peace; the days even of that mourning must be ended. Arise, shake thyself from the dust, Isa. liii. 2. Joshua continued his mourning till eventide (v. 6), so late that they could do nothing that night towards the discovery of the criminal, but were forced to put it off till next morning. Daniel (Dan. ix. 21), and Ezra (Ezra ix. 5, 6), continued their mourning only till the time of the evening sacrifice; that revived them both: but Joshua went past that time, and therefore is thus roused: "Get thee up, do not lie all night there." Yet we find that Moses fell down before the Lord forty days and forty nights, to make intercession for Israel, Deut. ix. 18. Joshua must get up because he has other work to do than to lie there; the accursed thing must be discovered and cast out, and the sooner the better; Joshua is the man that must do it, and therefore it is time for him to lay aside his mourning weeds, and put on his judge's robes, and clothe himself with zeal as a cloak. Weeping must not hinder sowing, nor one duty of religion jostle out another. Every thing is beautiful in its season. Shechaniah perhaps had an eye to this in what he said to Ezra upon a like occasion. See Ezra x. 2-4.
II. He informs him of the true and only cause of this disaster, and shows him wherefore he contended with them (v. 11): Israel hath sinned. "Think not that God's mind is changed, his arm shortened, or his promise about to fail; no, it is sin, it is sin, that great mischief-maker, that has stopped the current of divine favours and has made this breach upon you." The sinner is not named, though the sin is described, but it is spoken of as the act of Israel in general, till they have fastened it upon the particular person, and their godly sorrow have so wrought a clearing of themselves, as theirs did, 2 Cor. vii. 11. Observe how the sin is here made to appear exceedingly sinful. 1. They have transgressed my covenant, an express precept with a penalty annexed to it. It was agreed that God should have all the spoil of Jericho, and they should have the spoil of the rest of the cities of Canaan; but, in robbing God of his part, they transgressed this covenant. 2. They have even taken of the devoted thing, in contempt of the curse which was so solemnly denounced against him that should dare to break in upon God's property, as if that curse had nothing in it formidable. 3. They have also stolen; they did it clandestinely, as if they could conceal it from the divine omniscience, and they were ready to say, The Lord shall not see, or will not miss so small a matter out of so great a spoil. Thus thou thoughtest I was altogether such a one as thyself. 4. They have dissembled also. Probably, when the action was over, Joshua called all the tribes, and asked them whether they had faithfully disposed of the spoil according to the divine command, and charged them, if they knew of any transgression, that they should discover it, but Achan joined with the rest in a general protestation of innocency, and kept his countenance, like the adulterous woman that eats and wipes her mouth, and says, I have done no wickedness. Nay, 5. They have put the accursed thing among their own goods, as if they had as good a title to that as to any thing they have, never expecting to be called to an account, nor designing to make restitution. All this Joshua, though a wise and vigilant ruler, knew nothing of, till God told him, who knows all the secret wickedness that is in the world, which men know nothing of God could at this time have told him who the person was that had done this thing, but he does not, (1.) To exercise the zeal of Joshua and Israel, in searching out the criminal. (2.) To give the sinner himself space to repent and make confession. Joshua no doubt proclaimed it immediately throughout the camp that there was such a transgression committed, upon which, if Achan had surrendered himself, and penitently owned his guilt, and prevented the scrutiny, who knows but he might have had the benefit of that law which accepted of a trespass-offering, with restitution, from those that had sinned through ignorance in the holy things of the law? Lev. v. 15, 16. But Achan never discovering himself till the lot discovered him evidenced the hardness of his heart, and therefore he found no mercy.
III. He awakens him to enquire further into it, by telling him, 1. That this was the only ground for the controversy God had with them, this, and nothing else; so that when this accursed thing was put away he needed not fear, all would be well, the stream of their successes, when this one obstruction was removed, would run as strong as ever. 2. That if this accursed thing were not destroyed they could not expect the return of God's gracious presence; in plain terms, neither will I be with you any more as I have been, except you destroy the accursed, that is, the accursed person, who is made so by the accursed thing. That which is accursed will be destroyed; and those whom God has entrusted to bear the sword bear it in vain if they make it not a terror to that wickedness which brings these judgments of God on a land. By personal repentance and reformation, we destroy the accursed thing in our own hearts, and, unless we do this, we must never expect the favour of the blessed God. Let all men know that it is nothing but sin that separates between them and God, and, if it be not sincerely repented of and forsaken, it will separate eternally.
IV. He directs him in what method to make this enquiry and prosecution. 1. He must sanctify the people, now over-night, that is, as it is explained, he must command them to sanctify themselves, v. 13. And what can either magistrates or ministers do more towards sanctification? They must put themselves into a suitable frame to appear before God and submit to the divine scrutiny, must examine themselves, now that God was coming to examine them, must prepare to meet their God. They were called to sanctify themselves when they were to receive the divine law (Exod. xix.), and now also when they were to come under the divine judgment; for in both God is to be attended with the utmost reverence. "There is an accursed thing in the midst of you, and therefore sanctify yourselves," that is, Let all that are innocent be able to clear themselves, and be the more careful to cleanse themselves. The sin of others may be improved by us as furtherances of our sanctification, as the scandal of the incestuous Corinthian occasioned a blessed reformation in that church, 2 Cor. vii. 11. 2. He must bring them all under the scrutiny of the lot (v. 14); the tribe which the guilty person was of should first be discovered by lot, then the family, then the household, and last of all the person. The conviction came upon him thus gradually that he might have some space given him to come in and surrender himself; for God is not willing that any should perish, but that all should come to repentance. Observe, The Lord is said to take the tribe, and family, and household, on which the lot fell, because the disposal of the lot is of the Lord, and, however casual it seems, is under the direction of infinite wisdom and justice; and to show that when the sin of sinners finds them out God is to be acknowledged in it; it is he that seizes them, and the arrests are in his name. God hath found out the iniquity of thy servants, Gen. xliv. 16. It is also intimated with what a certain and unerring judgment the righteous God does and will distinguish between the innocent and the guilty, so that though for a time they seem involved in the same condemnation, as the whole tribe did when it was first taken by the lot, yet he who has his fan in his hand will effectually provide for the taking out of the precious from the vile; so that though the righteous be of the same tribe, and family, and household, with the wicked, yet they shall never be treated as the wicked, Gen. xviii. 25. 3. When the criminal was found out he must be put to death without mercy (Heb. x. 28), and with all the expressions of a holy detestation, v. 15. He and all that he has must be burnt with fire, that there might be no remainders of the accursed thing among them; and the reason given for this severe sentence is because the criminal has, (1.) Given a great affront to God: He has transgressed the covenant of the Lord, who is jealous particularly for the honour of the holy covenant. (2.) He has done a great injury to the church of God: He has wrought folly in Israel, has shamed that nation which is looked upon by all its neighbours to be a wise and understanding people, has infected that nation which is sanctified to God, and troubled that nation of which he is the protector. These being crimes so heinous in their nature, and of such pernicious consequence and example, the execution, which otherwise would have come under the imputation of cruelty, is to be applauded as a piece of necessary justice. It was sacrilege; it was invading God's rights, alienating his property, and converting to a private use that which was devoted to his glory and appropriated to the service of his sanctuary--this was the crime to be thus severely punished, for warning to all people in all ages to take heed how they rob God.
Adam Clarke: Commentary on the Bible - 1831
7:10: Wherefore liest thou thus upon thy face? - It is plain there was nothing in Joshua's prayer or complaint that was offensive to God, for here there is no reprehension: Why liest thou thus? this is no time for complaint; something else is indispensably necessary to be done.
Albert Barnes: Notes on the Bible - 1834
7:10: God's answer is given directly, and in terms of reproof. Joshua must not lie helpless before God; the cause of the calamity was to be discovered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: wherefore: Exo 14:15; Sa1 15:22, Sa1 16:1; Ch1 22:16
liest: Heb. fallest, Jos 7:6
Carl Friedrich Keil and Franz Delitzsch
7:10
The answer of the Lord, which was addressed to Joshua directly and not through the high priest, breathed anger against the sin of Israel. The question, "Wherefore liest thou upon thy face?" ("fallest," as in Deut 21:1) involved the reproof that Joshua had no reason to doubt the fidelity of the Lord. Instead of seeking for the cause of the calamity in God, he ought to seek it in the sin of the people.
Josh 7:11
Israel had sinned, and that very grievously. This is affirmed in the clauses which follow, and which are rendered emphatic by the repetition of גּם as an expression of displeasure. The sin of one man was resting as a burden upon the whole nation in the manner explained above (on Josh 7:1). This sin was a breach of the covenant, being a transgression of the obligation into which the people had entered in their covenant with the Lord, to keep His commandments (Ex 19:8; Ex 24:7); yea, it was a grasping at the ban, and a theft, and a concealment, and an appropriation of that which was stolen to their own use. The first three clauses describe the sin in its relation to God, as a grievous offence; the three following according to its true character, as a great, obstinate, and reckless crime. "They have put it among their own stuff" (house furniture), viz., to use and appropriate it as their own property. As all that had been stolen was a property consecrated to the Lord, the appropriation of it to private use was the height of wickedness.
Josh 7:12
On account of this sin the Israelites could not stand before their foes, because they had fallen under the ban (cf. Josh 6:18). And until this ban had been removed from their midst, the Lord would not help them any further.
Josh 7:13-15
Joshua was to take away this ban from the nation. To discover who had laid hands upon the ban, he was to direct the people to sanctify themselves for the following day (see at Josh 3:5), and then to cause them to come before God according to their tribes, families, households, and men, that the guilty men might be discovered by lot; and to burn whoever was found guilty, with all that he possessed. נקרב, "to come near," sc., to Jehovah, i.e., to come before His sanctuary. The tribes, families, households, and men, formed the four classes into which the people were organized. As the tribes were divided into families, so these again were subdivided into houses, commonly called fathers' houses, and the fathers' houses again into men, i.e., fathers of families (see the remarks on Ex 18:25-26, and by Bibl. Archaeology, 140). Each of these was represented by its natural head, so that we must picture the affair as conducted in the following manner: in order to discover the tribe, the twelve tribe princes came before the Lord; and in order to discover the family, the heads of families of the tribe that had been taken, and so on to the end, each one in turn being subjected to the lot. For although it is not distinctly stated that the lot was resorted to in order to discover who was guilty, and that the discovery was actually made in this way, this is very evident from the expression אשׁר־ילכּדנּה (which the Lord taketh), as this was the technical term employed, according to 1Kings 14:42, to denote the falling of the lot upon a person (see also 1Kings 10:20). Moreover, the lot was frequently resorted to in cases where a crime could not be brought home to a person by the testimony of eye-witnesses (see 1Kings 14:41-42; Jon 1:7; Prov 18:18), as it was firmly believed that the lot was directed by the Lord (Prov 16:33). In what manner the lot was cast we do not know. In all probability little tablets or potsherds were used, with the names written upon them, and these were drawn out of an urn. This may be inferred from a comparison of Josh 18:11 and Josh 19:1, with Josh 18:6, Josh 18:10, according to which the casting of the lot took place in such a manner that the lot came up (עלה, Josh 18:11; Josh 19:10; Lev 16:9), or came out (יצא, Josh 19:1; Josh 19:24; Num 33:54). בּחרם הנּלכּד, the person taken in (with) the ban, i.e., taken by the lot as affected with the ban, was to be burned with fire, of course not alive, but after he had been stoned (Josh 7:25). The burning of the body of a criminal was regarded as heightening the punishment of death (vid., Lev 20:14). This punishment was to be inflicted upon him, in the first place, because he had broken the covenant of Jehovah; and in the second place, because he had wrought folly in Israel, that is to say, had offended grievously against the covenant God, and also against the covenant nation. "Wrought folly:" an expression used here, as in Gen 34:7, to denote such a crime as was irreconcilable with the honour of Israel as the people of God.
John Gill
7:10 And the Lord said unto Joshua, get thee up,.... From the ground where he lay prostrate, with his face to it: this he said, not as refusing his supplication to him, but rather as encouraging and strengthening him; though chiefly he said this in order to instruct him, and that he might prepare for what he was to do:
wherefore liest thou thus upon thy face? in this manner, so distressed and dejected; or for this thing, as the Targum, for this defeat of the army; something else is to be done besides prayer and supplication.
John Wesley
7:10 Upon thy face - This business is not to be done by inactive supplication, but by vigorous endeavours for reformation.
Robert Jamieson, A. R. Fausset and David Brown
7:10 the Lord said unto Joshua, Get thee up--The answer of the divine oracle was to this effect: the crisis is owing not to unfaithfulness in Me, but sin in the people. The conditions of the covenant have been violated by the reservation of spoil from the doomed city; wickedness, emphatically called folly, has been committed in Israel (Ps 14:1), and dissimulation, with other aggravations of the crime, continues to be practised. The people are liable to destruction equally with the accursed nations of Canaan (Deut 7:26). Means must, without delay, be taken to discover and punish the perpetrator of this trespass that Israel may be released from the ban, and things be restored to their former state of prosperity.
7:117:11: մեղա՛ւ ժողովուրդն, եւ անց զուխտիւ իմով զոր ուխտեցի նոցա. եւ գողացա՛ն եւ առին ՚ի նզովիցն, ստեցի՛ն, եւ արկին յամանս իւրեանց[2186]. [2186] Ոմանք. Զոր ուխտեցի առ նոսա։
11. Ժողովուրդը մեղք գործեց, դրժեց իմ ուխտը, որ ուխտեցի նրանց, նրանք գողացան առան նզովուած բաներից, ստեցին եւ դրին իրենց ամանների մէջ:
11 Իսրայէլ մեղք գործեց եւ իմ հրամայած ուխտս զանց ըրին. քանզի նզովուածէն առին ու գողութիւն ըրին եւ սուտ խօսեցան ու իրենց կարասիներուն մէջ դրին։
մեղաւ ժողովուրդն, եւ անց զուխտիւ իմով զոր ուխտեցի նոցա. եւ գողացան եւ առին ի նզովիցն, ստեցին եւ արկին յամանս իւրեանց:

7:11: մեղա՛ւ ժողովուրդն, եւ անց զուխտիւ իմով զոր ուխտեցի նոցա. եւ գողացա՛ն եւ առին ՚ի նզովիցն, ստեցի՛ն, եւ արկին յամանս իւրեանց[2186].
[2186] Ոմանք. Զոր ուխտեցի առ նոսա։
11. Ժողովուրդը մեղք գործեց, դրժեց իմ ուխտը, որ ուխտեցի նրանց, նրանք գողացան առան նզովուած բաներից, ստեցին եւ դրին իրենց ամանների մէջ:
11 Իսրայէլ մեղք գործեց եւ իմ հրամայած ուխտս զանց ըրին. քանզի նզովուածէն առին ու գողութիւն ըրին եւ սուտ խօսեցան ու իրենց կարասիներուն մէջ դրին։
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: Израиль согрешил, и преступили они завет Мой, который Я завещал им; и взяли из заклятого, и украли, и утаили, и положили между своими вещами;
7:11 ἡμάρτηκεν αμαρτανω sin ὁ ο the λαὸς λαος populace; population καὶ και and; even παρέβη παραβαινω transgress; overstep τὴν ο the διαθήκην διαθηκη covenant ἣν ος who; what διεθέμην διατιθεμαι put through; make πρὸς προς to; toward αὐτούς αυτος he; him καὶ και and; even κλέψαντες κλεπτω steal ἀπὸ απο from; away τοῦ ο the ἀναθέματος αναθεμα accursed ἐνέβαλον εμβαλλω inject; cast in εἰς εις into; for τὰ ο the σκεύη σκευος vessel; jar αὐτῶν αυτος he; him
7:11 חָטָא֙ ḥāṭˌā חטא miss יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and גַם֙ ḡˌam גַּם even עָבְר֣וּ ʕāvᵊrˈû עבר pass אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֔י bᵊrîṯˈî בְּרִית covenant אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֖יתִי ṣiwwˌîṯî צוה command אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even לָֽקְחוּ֙ lˈāqᵊḥû לקח take מִן־ min- מִן from הַ ha הַ the חֵ֔רֶם ḥˈērem חֵרֶם ban וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even גָּֽנְבוּ֙ gˈānᵊvû גנב steal וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even כִּֽחֲשׁ֔וּ kˈiḥᵃšˈû כחשׁ grow lean וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even שָׂ֥מוּ śˌāmû שׂים put בִ vi בְּ in כְלֵיהֶֽם׃ ḵᵊlêhˈem כְּלִי tool
7:11. peccavit Israhel et praevaricatus est pactum meum tuleruntque de anathemate et furati sunt atque mentiti et absconderunt inter vasa suaIsrael hath sinned, and transgressed my covenant: and they have taken of the anathema, and have stolen and lied, and have hid it among their goods.
11. Israel hath sinned; yea, they have even transgressed my covenant which I commanded them: yea, they have even taken of the devoted thing; and have also stolen, and dissembled also, and they have even put it among their own stuff.
7:11. Israel has sinned and transgressed my covenant. And they have taken from what is anathema. And they have stolen and lied, and they have hidden it among their goods.
7:11. Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put [it] even among their own stuff.
Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put [it] even among their own stuff:

11: Израиль согрешил, и преступили они завет Мой, который Я завещал им; и взяли из заклятого, и украли, и утаили, и положили между своими вещами;
7:11
ἡμάρτηκεν αμαρτανω sin
ο the
λαὸς λαος populace; population
καὶ και and; even
παρέβη παραβαινω transgress; overstep
τὴν ο the
διαθήκην διαθηκη covenant
ἣν ος who; what
διεθέμην διατιθεμαι put through; make
πρὸς προς to; toward
αὐτούς αυτος he; him
καὶ και and; even
κλέψαντες κλεπτω steal
ἀπὸ απο from; away
τοῦ ο the
ἀναθέματος αναθεμα accursed
ἐνέβαλον εμβαλλω inject; cast in
εἰς εις into; for
τὰ ο the
σκεύη σκευος vessel; jar
αὐτῶν αυτος he; him
7:11
חָטָא֙ ḥāṭˌā חטא miss
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
עָבְר֣וּ ʕāvᵊrˈû עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֔י bᵊrîṯˈî בְּרִית covenant
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֖יתִי ṣiwwˌîṯî צוה command
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
גַ֤ם ḡˈam גַּם even
לָֽקְחוּ֙ lˈāqᵊḥû לקח take
מִן־ min- מִן from
הַ ha הַ the
חֵ֔רֶם ḥˈērem חֵרֶם ban
וְ wᵊ וְ and
גַ֤ם ḡˈam גַּם even
גָּֽנְבוּ֙ gˈānᵊvû גנב steal
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
כִּֽחֲשׁ֔וּ kˈiḥᵃšˈû כחשׁ grow lean
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
שָׂ֥מוּ śˌāmû שׂים put
בִ vi בְּ in
כְלֵיהֶֽם׃ ḵᵊlêhˈem כְּלִי tool
7:11. peccavit Israhel et praevaricatus est pactum meum tuleruntque de anathemate et furati sunt atque mentiti et absconderunt inter vasa sua
Israel hath sinned, and transgressed my covenant: and they have taken of the anathema, and have stolen and lied, and have hid it among their goods.
7:11. Israel has sinned and transgressed my covenant. And they have taken from what is anathema. And they have stolen and lied, and they have hidden it among their goods.
7:11. Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put [it] even among their own stuff.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:11: Israel hath sinned - It is impossible that God should turn against his people, if they had not turned away from him. They have taken of the accursed thing, notwithstanding my severe prohibition. They have also stolen, supposing, if not seen by their brethren, I should either not see or not regard it. They have dissembled - pretended to have kept strictly the command I gave them; and have put it among their own stuff - considered it now as a part of their own property.
Albert Barnes: Notes on the Bible - 1834
7:11: Also stolen, and dissembled also - The anger of God and the heinousness of Israel's sin are marked by the accumulation of clause upon clause. As a climax they had even appropriated to their own use the consecrated property purloined from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: Israel: Jos 7:1, Jos 7:20, Jos 7:21
transgressed: Jos 23:16; Deu 17:2; Jdg 2:20; Kg2 18:12; Isa 24:5, Isa 50:1, Isa 50:2; Jer 31:32; Hos 6:7
the accursed: Jos 7:21, Jos 6:17-19
stolen: Mal 3:8, Mal 3:9; Mat 22:21
dissembled: Kg2 5:25, Kg2 5:26; Joh 12:5, Joh 12:6; Act 5:1, Act 5:2, Act 5:9; Heb 4:13
among: Lev 5:15; Hab 2:6; Zac 5:4
John Gill
7:11 Israel hath sinned,.... For though one only had committed the sin, others might have known of it, and connived at it; however, there was sin committed among them, and it must be discovered, the guilt charged, and punishment inflicted:
and they have also transgressed my covenant which I commanded them; not the law given on Mount Sinai, called the covenant, though in general that was now broken, inasmuch as they then promised to hear and obey all that the Lord should say unto them, Ex 24:7; but it particularly means the command given, Josh 6:18; that they should take nothing of that which was devoted the Lord, and thereby make the camp of Israel a curse, and trouble it; and which shows that that was not a command given by Joshua of himself, but what he had from the Lord:
for they have even taken of the accursed thing; somewhat of that which was devoted to sacred uses:
and have also stolen; taken it away, not openly, but by stealth, as being conscious they ought not to have done what they did, and so sinned both against God and their own consciences:
and dissembled also; or "lied" (u); pretended they had not taken any of the accursed thing when they had; and it is probable that the people in general, each of the tribes, families, and houses, were examined by proper officers, whether they had taken any of the spoil, or not, to themselves, and they all denied they had, and he that had taken it among the rest; and perhaps was particularly asked the question, which he answered in the negative:
and they have put it even amongst their own stuff; their household stuff, mixed them with their own goods that they might not be known; or put them "in their own vessels" (w), for their own use and service.
(u) "mentiti sunt", Pagninus, Junius & Tremellius, Piscator. (w) "in vasis suis", Montanus.
John Wesley
7:11 Israel - Some or one of them. Transgressed my covenant - That is, broken the conditions of my covenant which they have promised to perform, whereof this was one, not to meddle with the accursed thing. Stolen - That is, taken my portion which I had reserved, Josh 6:19. Dissembled - Covered the fact with deep dissimulation. Possibly Achan might be suspected, and being accused, had denied it. Among their own stuff - Converted it to their own use, and added obstinacy to the crime.
7:127:12: եւ ո՛չ եւս կարիցեն որդիքն Իսրայէլի կալ առաջի թշնամեաց իւրեանց. այլ դարձուսցեն զպարանոցս առաջի թշնամեաց իւրեանց՝ զի եղեն ՚ի նզո՛վս. եւ ո՛չ եւս յաւելից լինել ընդ ձեզ, եթէ ո՛չ բառնայցէ՛ք զնզովսդ զայդ ՚ի միջոյ ձերմէ։
12. Իսրայէլացիներն այլեւս չեն կարող կանգնել իրենց թշնամիների առաջ, այլ թիկունք կը դարձնեն իրենց թշնամիների առաջ, որովհետեւ նզովք դարձան: Այլեւս ձեզ հետ չեմ լինի, քանի այդ նզովուածը չէք վերացնի ձեր միջից:
12 Ուստի Իսրայէլի որդիները պիտի չկրնան իրենց թշնամիներուն առջեւ կենալ. իրենց թշնամիներուն առջեւ կռնակ պիտի դարձնեն, քանզի նզովուած եղան եւ ա՛լ ձեզի հետ պիտի չըլլամ, եթէ դուք նզովուածը ձեր մէջէն բնաջինջ չընէք»։
եւ ոչ եւս կարիցեն որդիքն Իսրայելի կալ առաջի թշնամեաց իւրեանց. այլ դարձուսցեն զպարանոցս առաջի թշնամեաց իւրեանց, զի եղեն ի նզովս. եւ ոչ եւս յաւելից լինել ընդ ձեզ, եթէ ոչ բառնայցէք զնզովսդ զայդ ի միջոյ ձերմէ:

7:12: եւ ո՛չ եւս կարիցեն որդիքն Իսրայէլի կալ առաջի թշնամեաց իւրեանց. այլ դարձուսցեն զպարանոցս առաջի թշնամեաց իւրեանց՝ զի եղեն ՚ի նզո՛վս. եւ ո՛չ եւս յաւելից լինել ընդ ձեզ, եթէ ո՛չ բառնայցէ՛ք զնզովսդ զայդ ՚ի միջոյ ձերմէ։
12. Իսրայէլացիներն այլեւս չեն կարող կանգնել իրենց թշնամիների առաջ, այլ թիկունք կը դարձնեն իրենց թշնամիների առաջ, որովհետեւ նզովք դարձան: Այլեւս ձեզ հետ չեմ լինի, քանի այդ նզովուածը չէք վերացնի ձեր միջից:
12 Ուստի Իսրայէլի որդիները պիտի չկրնան իրենց թշնամիներուն առջեւ կենալ. իրենց թշնամիներուն առջեւ կռնակ պիտի դարձնեն, քանզի նզովուած եղան եւ ա՛լ ձեզի հետ պիտի չըլլամ, եթէ դուք նզովուածը ձեր մէջէն բնաջինջ չընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: за то сыны Израилевы не могли устоять пред врагами своими и обратили тыл врагам своим, ибо они подпали заклятию; не буду более с вами, если не истребите из среды вашей заклятого.
7:12 οὐ ου not μὴ μη not δύνωνται δυναμαι able; can οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ὑποστῆναι υφιστημι down; by πρόσωπον προσωπον face; ahead of τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him αὐχένα αυχην turn around; return ἔναντι εναντι next to; in the presence of τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him ὅτι οτι since; that ἐγενήθησαν γινομαι happen; become ἀνάθεμα αναθεμα accursed οὐ ου not προσθήσω προστιθημι add; continue ἔτι ετι yet; still εἶναι ειμι be μεθ᾿ μετα with; amid ὑμῶν υμων your ἐὰν εαν and if; unless μὴ μη not ἐξάρητε εξαιρω lift out / up; remove τὸ ο the ἀνάθεμα αναθεμα accursed ἐξ εκ from; out of ὑμῶν υμων your αὐτῶν αυτος he; him
7:12 וְ wᵊ וְ and לֹ֨א lˌō לֹא not יֻכְל֜וּ yuḵlˈû יכל be able בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לָ lā לְ to קוּם֙ qûm קום arise לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֹיְבֵיהֶ֔ם ʔōyᵊvêhˈem איב be hostile עֹ֗רֶף ʕˈōref עֹרֶף neck יִפְנוּ֙ yifnˌû פנה turn לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile כִּ֥י kˌî כִּי that הָי֖וּ hāyˌû היה be לְ lᵊ לְ to חֵ֑רֶם ḥˈērem חֵרֶם ban לֹ֤א lˈō לֹא not אֹוסִיף֙ ʔôsîf יסף add לִֽ lˈi לְ to הְיֹ֣ות hᵊyˈôṯ היה be עִמָּכֶ֔ם ʕimmāḵˈem עִם with אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not תַשְׁמִ֛ידוּ ṯašmˈîḏû שׁמד destroy הַ ha הַ the חֵ֖רֶם ḥˌērem חֵרֶם ban מִֽ mˈi מִן from קִּרְבְּכֶֽם׃ qqirbᵊḵˈem קֶרֶב interior
7:12. nec poterit Israhel stare ante hostes suos eosque fugiet quia pollutus est anathemate non ero ultra vobiscum donec conteratis eum qui huius sceleris reus estNeither can Israel stand before his enemies, but he shall flee from them: because he is defiled with the anathema. I will be no more with you, till you destroy him that is guilty of this wickedness.
12. Therefore the children of Israel cannot stand before their enemies, they turn their backs before their enemies, because they are become accursed: I will not be with you any more, except ye destroy the devoted thing from among you.
7:12. Israel is not able to stand before his enemies, and he will flee from them. For he has been defiled by what is anathema. I will be no longer be with you, until you destroy him who is guilty of this wickedness.
7:12. Therefore the children of Israel could not stand before their enemies, [but] turned [their] backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.
Therefore the children of Israel could not stand before their enemies, [but] turned [their] backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you:

12: за то сыны Израилевы не могли устоять пред врагами своими и обратили тыл врагам своим, ибо они подпали заклятию; не буду более с вами, если не истребите из среды вашей заклятого.
7:12
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ὑποστῆναι υφιστημι down; by
πρόσωπον προσωπον face; ahead of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
αὐχένα αυχην turn around; return
ἔναντι εναντι next to; in the presence of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἐγενήθησαν γινομαι happen; become
ἀνάθεμα αναθεμα accursed
οὐ ου not
προσθήσω προστιθημι add; continue
ἔτι ετι yet; still
εἶναι ειμι be
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἐὰν εαν and if; unless
μὴ μη not
ἐξάρητε εξαιρω lift out / up; remove
τὸ ο the
ἀνάθεμα αναθεμα accursed
ἐξ εκ from; out of
ὑμῶν υμων your
αὐτῶν αυτος he; him
7:12
וְ wᵊ וְ and
לֹ֨א lˌō לֹא not
יֻכְל֜וּ yuḵlˈû יכל be able
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לָ לְ to
קוּם֙ qûm קום arise
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֹיְבֵיהֶ֔ם ʔōyᵊvêhˈem איב be hostile
עֹ֗רֶף ʕˈōref עֹרֶף neck
יִפְנוּ֙ yifnˌû פנה turn
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile
כִּ֥י kˌî כִּי that
הָי֖וּ hāyˌû היה be
לְ lᵊ לְ to
חֵ֑רֶם ḥˈērem חֵרֶם ban
לֹ֤א lˈō לֹא not
אֹוסִיף֙ ʔôsîf יסף add
לִֽ lˈi לְ to
הְיֹ֣ות hᵊyˈôṯ היה be
עִמָּכֶ֔ם ʕimmāḵˈem עִם with
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
תַשְׁמִ֛ידוּ ṯašmˈîḏû שׁמד destroy
הַ ha הַ the
חֵ֖רֶם ḥˌērem חֵרֶם ban
מִֽ mˈi מִן from
קִּרְבְּכֶֽם׃ qqirbᵊḵˈem קֶרֶב interior
7:12. nec poterit Israhel stare ante hostes suos eosque fugiet quia pollutus est anathemate non ero ultra vobiscum donec conteratis eum qui huius sceleris reus est
Neither can Israel stand before his enemies, but he shall flee from them: because he is defiled with the anathema. I will be no more with you, till you destroy him that is guilty of this wickedness.
7:12. Israel is not able to stand before his enemies, and he will flee from them. For he has been defiled by what is anathema. I will be no longer be with you, until you destroy him who is guilty of this wickedness.
7:12. Therefore the children of Israel could not stand before their enemies, [but] turned [their] backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:12: Because they were accursed - From this verse it appears that the nature of the execration or anathema was such, that those who took of the thing doomed to destruction fell immediately under the same condemnation. The inhabitants of Jericho and all that they had were accursed: therefore they and all their substance were to be destroyed. The Israelites took of the accursed thing, and therefore became accursed with it. This was certainly understood when the curse was pronounced: Every man who touches this property shall be involved in the same execration. Achan therefore was sufficiently aware of the risk he ran in taking any part of the anathematized thing; and when viewed in this light, the punishment inflicted on him will appear to be perfectly just and proper.
Albert Barnes: Notes on the Bible - 1834
7:12: Accursed - Compare Jos 6:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: the children: Jos 22:18-20; Num 14:45; Jdg 2:4; Psa 5:4, Psa 5:5; Pro 28:1; Isa 59:2; Hab 1:13
they were: Jos 6:18; Deu 7:26; Hag 2:13, Hag 2:14
neither: Jer 6:8, Jer 23:33; Hos 9:12
Geneva 1599
7:12 Therefore the children of Israel could not stand before their enemies, [but] turned [their] backs before their enemies, because they were accursed: neither will I be with you any more, except ye (f) destroy the accursed from among you.
(f) Then to allow wickedness unpunished, is to refuse God willingly.
John Gill
7:12 Therefore the children of Israel could not stand before their enemies,.... Being forsaken of God for the sin committed among them:
but turned their backs before their enemies: had not courage to face them, but fled as soon as they appeared:
because they were accursed; of God for the accursed thing that had been taken, as was threatened would be their case, should they take any of it; Josh 6:18,
neither will I be with you any more, until ye take away the accursed thing from among you; that is, until they had put to death the person who had taken of the accursed thing, and made himself thereby accursed, and even all the camp of Israel; till this was done, the Lord would not be with them to protect and defend them, and give them success against their enemies.
John Wesley
7:12 Were accursed - They have put themselves out of my protection, and therefore are liable to the same destruction which belongs to this accursed people.
7:137:13: Արի՛ սրբեա՛ զժողովուրդդ, եւ արասցես սրբե՛լ առ վաղիւ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Նզո՛վք են ՚ի ձեզ Իսրայէլ. ո՛չ կարիցէք կալ առաջի թշնամեաց ձերոց, մինչեւ բառնայցէք զնզովսն ՚ի ձէնջ[2187]։ [2187] Ոմանք. Սրբել զժողովուրդն առ ՚ի վաղիւ... Տէր Աստուածն Իսրայէլի։ Յօրինակին. Մինչ բառնայցէք։
13. Վե՛ր կաց, սրբագործի՛ր ժողովրդին. սրբագործել կը տաս[6] առաւօտեան: Այսպէս է ասում Տէր Աստուածն իսրայէլացիներին. “Իսրայէլացինե՛ր, նզովք կայ ձեր մէջ, դուք չէք կարող կանգնել ձեր թշնամիների առաջ, մինչեւ որ նզովքը ձեր միջից չվերացնէք:[6] 6. Եբրայերէնում՝ կ’ասես. սրբագործուեցէ՛ք վաղը:
13 «Ելի՛ր, ժողովուրդը սրբէ՛ ու ըսէ՛ ‘Վաղուան համար սրբուեցէք’. քանզի Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. «Ով Իսրայէլ, ձեր մէջ նզովուած կայ. մինչեւ որ նզովուածը ձեր մէջէն չվերցնէք, ձեր թշնամիներուն առջեւ պիտի չկրնաք կենալ»։
Արի, սրբեա զժողովուրդդ, եւ [102]արասցես սրբել առ վաղիւ.`` այսպէս ասէ Տէր Աստուած Իսրայելի. Նզովք են ի ձեզ, Իսրայէլ. ոչ կարիցէք կալ առաջի թշնամեաց ձերոց, մինչեւ բառնայցէք զնզովսն ի ձէնջ:

7:13: Արի՛ սրբեա՛ զժողովուրդդ, եւ արասցես սրբե՛լ առ վաղիւ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Նզո՛վք են ՚ի ձեզ Իսրայէլ. ո՛չ կարիցէք կալ առաջի թշնամեաց ձերոց, մինչեւ բառնայցէք զնզովսն ՚ի ձէնջ[2187]։
[2187] Ոմանք. Սրբել զժողովուրդն առ ՚ի վաղիւ... Տէր Աստուածն Իսրայէլի։ Յօրինակին. Մինչ բառնայցէք։
13. Վե՛ր կաց, սրբագործի՛ր ժողովրդին. սրբագործել կը տաս[6] առաւօտեան: Այսպէս է ասում Տէր Աստուածն իսրայէլացիներին. “Իսրայէլացինե՛ր, նզովք կայ ձեր մէջ, դուք չէք կարող կանգնել ձեր թշնամիների առաջ, մինչեւ որ նզովքը ձեր միջից չվերացնէք:
[6] 6. Եբրայերէնում՝ կ’ասես. սրբագործուեցէ՛ք վաղը:
13 «Ելի՛ր, ժողովուրդը սրբէ՛ ու ըսէ՛ ‘Վաղուան համար սրբուեցէք’. քանզի Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. «Ով Իսրայէլ, ձեր մէջ նզովուած կայ. մինչեւ որ նզովուածը ձեր մէջէն չվերցնէք, ձեր թշնամիներուն առջեւ պիտի չկրնաք կենալ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1313: Встань, освяти народ и скажи: освятитесь к утру, ибо так говорит Господь Бог Израилев: 'заклятое среди тебя, Израиль; посему ты не можешь устоять пред врагами твоим, доколе не отдалишь от себя заклятого';
7:13 ἀναστὰς ανιστημι stand up; resurrect ἁγίασον αγιαζω hallow τὸν ο the λαὸν λαος populace; population καὶ και and; even εἰπὸν επω say; speak ἁγιασθῆναι αγιαζω hallow εἰς εις into; for αὔριον αυριον tomorrow; next day τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel τὸ ο the ἀνάθεμα αναθεμα accursed ἐν εν in ὑμῖν υμιν you ἐστιν ειμι be οὐ ου not δυνήσεσθε δυναμαι able; can ἀντιστῆναι ανθιστημι resist ἀπέναντι απεναντι before; contrary τῶν ο the ἐχθρῶν εχθρος hostile; enemy ὑμῶν υμων your ἕως εως till; until ἂν αν perhaps; ever ἐξάρητε εξαιρω lift out / up; remove τὸ ο the ἀνάθεμα αναθεμα accursed ἐξ εκ from; out of ὑμῶν υμων your
7:13 קֻ֚ם ˈqum קום arise קַדֵּ֣שׁ qaddˈēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say הִתְקַדְּשׁ֣וּ hiṯqaddᵊšˈû קדשׁ be holy לְ lᵊ לְ to מָחָ֑ר māḥˈār מָחָר next day כִּ֣י kˈî כִּי that כֹה֩ ḵˌō כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel חֵ֤רֶם ḥˈērem חֵרֶם ban בְּ bᵊ בְּ in קִרְבְּךָ֙ qirbᵊḵˌā קֶרֶב interior יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֣א lˈō לֹא not תוּכַ֗ל ṯûḵˈal יכל be able לָ lā לְ to קוּם֙ qûm קום arise לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֹיְבֶ֔יךָ ʔōyᵊvˈeʸḵā איב be hostile עַד־ ʕaḏ- עַד unto הֲסִירְכֶ֥ם hᵃsîrᵊḵˌem סור turn aside הַ ha הַ the חֵ֖רֶם ḥˌērem חֵרֶם ban מִֽ mˈi מִן from קִּרְבְּכֶֽם׃ qqirbᵊḵˈem קֶרֶב interior
7:13. surge sanctifica populum et dic eis sanctificamini in crastinum haec enim dicit Dominus Deus Israhel anathema in medio tui est Israhel non poteris stare coram hostibus tuis donec deleatur ex te qui hoc contaminatus est scelereArise, sanctify the people, and say to them: Be ye sanctified against tomorrow: for thus saith the Lord God of Israel: The curse is in the midst of thee, O Israel: thou canst not stand before thy enemies, till he be destroyed out of thee, that is defiled with this wickedness.
13. Up, sanctify the people, and say, Sanctify yourselves against tomorrow: for thus saith the LORD, the God of Israel, There is a devoted thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the devoted thing from among you.
7:13. Rise up. Sanctify the people. And you shall say to them: ‘Be sanctified tomorrow. For thus says the Lord, the God of Israel: That which is anathema is in your midst, O Israel! You are not able to stand before your enemies, until he who has been contaminated by this wickedness is taken away from you.’
7:13. Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, [There is] an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.
Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, [There is] an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you:

13: Встань, освяти народ и скажи: освятитесь к утру, ибо так говорит Господь Бог Израилев: 'заклятое среди тебя, Израиль; посему ты не можешь устоять пред врагами твоим, доколе не отдалишь от себя заклятого';
7:13
ἀναστὰς ανιστημι stand up; resurrect
ἁγίασον αγιαζω hallow
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
εἰπὸν επω say; speak
ἁγιασθῆναι αγιαζω hallow
εἰς εις into; for
αὔριον αυριον tomorrow; next day
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
τὸ ο the
ἀνάθεμα αναθεμα accursed
ἐν εν in
ὑμῖν υμιν you
ἐστιν ειμι be
οὐ ου not
δυνήσεσθε δυναμαι able; can
ἀντιστῆναι ανθιστημι resist
ἀπέναντι απεναντι before; contrary
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
ὑμῶν υμων your
ἕως εως till; until
ἂν αν perhaps; ever
ἐξάρητε εξαιρω lift out / up; remove
τὸ ο the
ἀνάθεμα αναθεμα accursed
ἐξ εκ from; out of
ὑμῶν υμων your
7:13
קֻ֚ם ˈqum קום arise
קַדֵּ֣שׁ qaddˈēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
אָמַרְתָּ֖ ʔāmartˌā אמר say
הִתְקַדְּשׁ֣וּ hiṯqaddᵊšˈû קדשׁ be holy
לְ lᵊ לְ to
מָחָ֑ר māḥˈār מָחָר next day
כִּ֣י kˈî כִּי that
כֹה֩ ḵˌō כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
חֵ֤רֶם ḥˈērem חֵרֶם ban
בְּ bᵊ בְּ in
קִרְבְּךָ֙ qirbᵊḵˌā קֶרֶב interior
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֣א lˈō לֹא not
תוּכַ֗ל ṯûḵˈal יכל be able
לָ לְ to
קוּם֙ qûm קום arise
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֹיְבֶ֔יךָ ʔōyᵊvˈeʸḵā איב be hostile
עַד־ ʕaḏ- עַד unto
הֲסִירְכֶ֥ם hᵃsîrᵊḵˌem סור turn aside
הַ ha הַ the
חֵ֖רֶם ḥˌērem חֵרֶם ban
מִֽ mˈi מִן from
קִּרְבְּכֶֽם׃ qqirbᵊḵˈem קֶרֶב interior
7:13. surge sanctifica populum et dic eis sanctificamini in crastinum haec enim dicit Dominus Deus Israhel anathema in medio tui est Israhel non poteris stare coram hostibus tuis donec deleatur ex te qui hoc contaminatus est scelere
Arise, sanctify the people, and say to them: Be ye sanctified against tomorrow: for thus saith the Lord God of Israel: The curse is in the midst of thee, O Israel: thou canst not stand before thy enemies, till he be destroyed out of thee, that is defiled with this wickedness.
7:13. Rise up. Sanctify the people. And you shall say to them: ‘Be sanctified tomorrow. For thus says the Lord, the God of Israel: That which is anathema is in your midst, O Israel! You are not able to stand before your enemies, until he who has been contaminated by this wickedness is taken away from you.’
7:13. Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, [There is] an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:13: Up, sanctify the people - Joshua, all the time that God spake, lay prostrate before the ark: he is now commanded to get up, and sanctify the people, i.e., cause them to wash themselves, and get into a proper disposition to hear the judgment of the Lord relative to the late transactions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: sanctify: Jos 3:5; Exo 19:10-15; Lam 3:40, Lam 3:41; Joe 2:16, Joe 2:17; Zep 2:1, Zep 2:2
an accursed: Jos 7:11; Ch2 28:10; Mat 7:5
take away: Co1 5:1-6, Co1 5:11-13
Geneva 1599
7:13 Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, [There is] an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the (g) accursed thing from among you.
(g) Meaning, the man that took of the thing forbidden.
John Gill
7:13 Up, sanctify the people,.... The word "up" not only signifies getting up from the ground on which he lay, but to bestir himself, and to be active in what he would now be enjoined and directed to do, and in the first place to "sanctify the people", that is, by giving them orders to do it themselves:
and say, sanctify yourselves against tomorrow; either by some ceremonial ablutions, or by the performance of moral duties, as prayer, repentance, and good works; or rather, they were to "prepare" themselves, as the Targum and Kimchi interpret it, to get ready against the morrow, and expect to be thoroughly searched, in order to find out the person who had taken the accursed thing:
for thus saith the Lord God of Israel, there is an accursed thing in the midst of thee, O Israel; an accursed person, who had taken of what was devoted to the Lord for his own use, and so accursed:
thou canst not stand before thine enemies, until ye take away the accursed thing from among you; by putting him to death.
John Wesley
7:13 Sanctify yourselves - Purify yourselves from that defilement which you have all in some sort contracted by this accursed fact, and prepare yourselves to appear before the Lord, expecting the sentence of God for the discovery and punishment of the sin, and that the guilty person might hereby be awakened, and brought to a free confession of his fault. And it is a marvellous thing that Achan did not on this occasion acknowledge his crime; but this is to be imputed to the heart - hardening power of sin, which makes men, grow worse and worse; to his pride, being loath to take to himself the shame of such a mischievous and infamous action; and to his vain conceit, whereby he might think others were guilty as well as he, and some of them might be taken, and he escape.
7:147:14: Եւ ժողովեսջի՛ք ամենեքեան ընդ առաւօտն ըստ ցեղից ձերոց. եւ եղիցի ցեղն՝ զոր ցուցցէ Տէր, մատուսջի՛ք ըստ տոհմից. եւ զտոհմն՝ զոր յանդիմանեսցէ Տէր, մատուսջի՛ք ըստ տա՛նց. եւ տուն՝ զոր յանդիմանեսցէ Տէր, մատուսջի՛ք ըստ արա՛նց.
14. Առաւօտեան հաւաքուեցէ՛ք ամէնքդ ձեր ցեղերով. այն ցեղը, որին ցոյց կը տայ Տէրը, մօտեցրէ՛ք տոհմերով, այն տոհմը, որին ցոյց կը տայ Տէրը, մօտեցրէ՛ք տներով, եւ այն տունը, որին ցոյց կը տայ Տէրը, մօտեցրէ՛ք իր մարդկանցով,
14 Ուստի առտուն ձեր ցեղերով մօտեցէք ու Տէրը ո՛ր ցեղը վիճակով բռնէ, անիկա իր ազգատոհմերով թող մօտենայ եւ Տէրը ո՛ր ազգատոհմը բռնէ, անիկա իր տուներով թող մօտենայ ու Տէրը ո՛ր տունը բռնէ, անիկա իր մարդոցմով թող մօտենայ
Եւ ժողովեսջիք ամենեքեան ընդ առաւօտն ըստ ցեղից ձերոց. եւ եղիցի ցեղն զոր ցուցցէ Տէր` մատուսջիք ըստ տոհմից, եւ զտոհմն զոր յանդիմանեսցէ Տէր` մատուսջիք ըստ տանց, եւ տուն զոր յանդիմանեսցէ Տէր` մատուսջիք ըստ արանց:

7:14: Եւ ժողովեսջի՛ք ամենեքեան ընդ առաւօտն ըստ ցեղից ձերոց. եւ եղիցի ցեղն՝ զոր ցուցցէ Տէր, մատուսջի՛ք ըստ տոհմից. եւ զտոհմն՝ զոր յանդիմանեսցէ Տէր, մատուսջի՛ք ըստ տա՛նց. եւ տուն՝ զոր յանդիմանեսցէ Տէր, մատուսջի՛ք ըստ արա՛նց.
14. Առաւօտեան հաւաքուեցէ՛ք ամէնքդ ձեր ցեղերով. այն ցեղը, որին ցոյց կը տայ Տէրը, մօտեցրէ՛ք տոհմերով, այն տոհմը, որին ցոյց կը տայ Տէրը, մօտեցրէ՛ք տներով, եւ այն տունը, որին ցոյց կը տայ Տէրը, մօտեցրէ՛ք իր մարդկանցով,
14 Ուստի առտուն ձեր ցեղերով մօտեցէք ու Տէրը ո՛ր ցեղը վիճակով բռնէ, անիկա իր ազգատոհմերով թող մօտենայ եւ Տէրը ո՛ր ազգատոհմը բռնէ, անիկա իր տուներով թող մօտենայ ու Տէրը ո՛ր տունը բռնէ, անիկա իր մարդոցմով թող մօտենայ
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7:1414: завтра подходите [все] по коленам вашим; колено же, которое укажет Господь, пусть подходит по племенам; племя, которое укажет Господь, пусть подходит по семействам; семейство, которое укажет Господь, пусть подходит по одному человеку;
7:14 καὶ και and; even συναχθήσεσθε συναγω gather πάντες πας all; every τὸ ο the πρωὶ πρωι early κατὰ κατα down; by φυλάς φυλη tribe καὶ και and; even ἔσται ειμι be ἡ ο the φυλή φυλη tribe ἣν ος who; what ἂν αν perhaps; ever δείξῃ δεικνυω show κύριος κυριος lord; master προσάξετε προσαγω lead toward; head toward κατὰ κατα down; by δήμους δημος public καὶ και and; even τὸν ο the δῆμον δημος public ὃν ος who; what ἐὰν εαν and if; unless δείξῃ δεικνυω show κύριος κυριος lord; master προσάξετε προσαγω lead toward; head toward κατ᾿ κατα down; by οἶκον οικος home; household καὶ και and; even τὸν ο the οἶκον οικος home; household ὃν ος who; what ἐὰν εαν and if; unless δείξῃ δεικνυω show κύριος κυριος lord; master προσάξετε προσαγω lead toward; head toward κατ᾿ κατα down; by ἄνδρα ανηρ man; husband
7:14 וְ wᵊ וְ and נִקְרַבְתֶּ֥ם niqravtˌem קרב approach בַּ ba בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning לְ lᵊ לְ to שִׁבְטֵיכֶ֑ם šivṭêḵˈem שֵׁבֶט rod וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be הַ ha הַ the שֵּׁבֶט֩ ššēvˌeṭ שֵׁבֶט rod אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִלְכְּדֶ֨נּוּ yilkᵊḏˌennû לכד seize יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH יִקְרַ֣ב yiqrˈav קרב approach לַ la לְ to † הַ the מִּשְׁפָּחֹ֗ות mmišpāḥˈôṯ מִשְׁפָּחָה clan וְ wᵊ וְ and הַ ha הַ the מִּשְׁפָּחָ֞ה mmišpāḥˈā מִשְׁפָּחָה clan אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִלְכְּדֶ֤נָּה yilkᵊḏˈennā לכד seize יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH תִּקְרַ֣ב tiqrˈav קרב approach לַ la לְ to † הַ the בָּתִּ֔ים bbāttˈîm בַּיִת house וְ wᵊ וְ and הַ ha הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִלְכְּדֶ֣נּוּ yilkᵊḏˈennû לכד seize יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH יִקְרַ֖ב yiqrˌav קרב approach לַ la לְ to † הַ the גְּבָרִֽים׃ ggᵊvārˈîm גֶּבֶר vigorous man
7:14. accedetisque mane singuli per tribus vestras et quamcumque tribum sors invenerit accedet per cognationes suas et cognatio per domos domusque per virosAnd you shall come in the morning, every one by your tribes: and what tribe soever the lot shall find, it shall come by its kindreds, and the kindred by its houses and tho house by the men.
14. In the morning therefore ye shall be brought near by your tribes: and it shall be, that the tribe which the LORD taketh shall come near by families; and the family which the LORD shall take shall come near by households; and the household which the LORD shall take shall come near man by man.
7:14. And you shall draw near in the morning, each one by your tribes. And whichever tribe will be found by lot shall come forward by its families, and the families by houses, and the house by the men.
7:14. In the morning therefore ye shall be brought according to your tribes: and it shall be, [that] the tribe which the LORD taketh shall come according to the families [thereof]; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.
In the morning therefore ye shall be brought according to your tribes: and it shall be, [that] the tribe which the LORD taketh shall come according to the families [thereof]; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man:

14: завтра подходите [все] по коленам вашим; колено же, которое укажет Господь, пусть подходит по племенам; племя, которое укажет Господь, пусть подходит по семействам; семейство, которое укажет Господь, пусть подходит по одному человеку;
7:14
καὶ και and; even
συναχθήσεσθε συναγω gather
πάντες πας all; every
τὸ ο the
πρωὶ πρωι early
κατὰ κατα down; by
φυλάς φυλη tribe
καὶ και and; even
ἔσται ειμι be
ο the
φυλή φυλη tribe
ἣν ος who; what
ἂν αν perhaps; ever
δείξῃ δεικνυω show
κύριος κυριος lord; master
προσάξετε προσαγω lead toward; head toward
κατὰ κατα down; by
δήμους δημος public
καὶ και and; even
τὸν ο the
δῆμον δημος public
ὃν ος who; what
ἐὰν εαν and if; unless
δείξῃ δεικνυω show
κύριος κυριος lord; master
προσάξετε προσαγω lead toward; head toward
κατ᾿ κατα down; by
οἶκον οικος home; household
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
ὃν ος who; what
ἐὰν εαν and if; unless
δείξῃ δεικνυω show
κύριος κυριος lord; master
προσάξετε προσαγω lead toward; head toward
κατ᾿ κατα down; by
ἄνδρα ανηρ man; husband
7:14
וְ wᵊ וְ and
נִקְרַבְתֶּ֥ם niqravtˌem קרב approach
בַּ ba בְּ in
הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
לְ lᵊ לְ to
שִׁבְטֵיכֶ֑ם šivṭêḵˈem שֵׁבֶט rod
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
הַ ha הַ the
שֵּׁבֶט֩ ššēvˌeṭ שֵׁבֶט rod
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִלְכְּדֶ֨נּוּ yilkᵊḏˌennû לכד seize
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
יִקְרַ֣ב yiqrˈav קרב approach
לַ la לְ to
הַ the
מִּשְׁפָּחֹ֗ות mmišpāḥˈôṯ מִשְׁפָּחָה clan
וְ wᵊ וְ and
הַ ha הַ the
מִּשְׁפָּחָ֞ה mmišpāḥˈā מִשְׁפָּחָה clan
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִלְכְּדֶ֤נָּה yilkᵊḏˈennā לכד seize
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
תִּקְרַ֣ב tiqrˈav קרב approach
לַ la לְ to
הַ the
בָּתִּ֔ים bbāttˈîm בַּיִת house
וְ wᵊ וְ and
הַ ha הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִלְכְּדֶ֣נּוּ yilkᵊḏˈennû לכד seize
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
יִקְרַ֖ב yiqrˌav קרב approach
לַ la לְ to
הַ the
גְּבָרִֽים׃ ggᵊvārˈîm גֶּבֶר vigorous man
7:14. accedetisque mane singuli per tribus vestras et quamcumque tribum sors invenerit accedet per cognationes suas et cognatio per domos domusque per viros
And you shall come in the morning, every one by your tribes: and what tribe soever the lot shall find, it shall come by its kindreds, and the kindred by its houses and tho house by the men.
7:14. And you shall draw near in the morning, each one by your tribes. And whichever tribe will be found by lot shall come forward by its families, and the families by houses, and the house by the men.
7:14. In the morning therefore ye shall be brought according to your tribes: and it shall be, [that] the tribe which the LORD taketh shall come according to the families [thereof]; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.
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Adam Clarke: Commentary on the Bible - 1831
7:14: Ye shall be brought according to your tribes - It has been a subject of serious inquiry in what manner and by what means the culpable tribe, family, household, and individual, were discovered. The Jews have many conceits on the subject; the most rational is, that the tribes being, in their representatives, brought before the high priest, the stone on the breastplate gave immediate intimation by suddenly losing its lustre. According to them, this is what is termed consulting God by Urim and Thummim. It is however most probable that the whole was determined by the lot; and that God chose this method to detect the guilty tribe, next the family, thirdly the household, and lastly the individual. This was nearly the plan pursued in the election of Saul by Samuel. "Now therefore," says he, "present yourselves before the Lord by your tribes, and by your thousands. And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken," Sa1 10:19, Sa1 10:20. If the lot was used in the one case it was doubtless used in the other also, as the procedure in the main was entirely similar. The same mode was used to find out who it was that transgressed the king's command, when it was found that Jonathan had eaten a little honey, Sa1 14:40-43. It is well known that the promised land was divided by lot among the Israelites; (see Num 26:55; Num 33:54; Deu 1:38, etc.); and that the courses of the priests were regulated by lot in the days of David, Ch1 24:5, etc. That this was a frequent mode of determining difficult questions, and appointed by God himself, is evident from Lev 16:8; Psa 51:18; Pro 16:33; Pro 18:18; Act 1:26.
Albert Barnes: Notes on the Bible - 1834
7:14: The Lord taketh - i. e. by lot. The Hebrew word for lot suggests that small stones, probably white and black ones, were used. These were probably drawn from a chest (compare the expressions in Jos 18:11; Jos 19:1). The lot was regarded as directed in its result by God (margin reference); and hence, was used on many important occasions by the Jews and by other nations in ancient times. For example:
(1), for apportionment, as of Canaan among the twelve tribes Num 26:55; of the Levitical cities (Jos 21:4 ff); of spoil or captives taken in war Joe 3:3.
(2) for detection of the guilty, as in the case if Achan, Jonathan Sa1 14:42, and Jonah Jon 1:7.
(3) for determining the persons to undertake a dangerous or warlike enterprise Jdg 20:10.
(4) for making appointment to important functions (Lev 16:8 ff; Act 1:26); or for sharing the duties or privileges of an office among those concerned Ch1 24:31; Luk 1:9.
The casting of lots before Haman Est 3:7 seems to have been with a view of determining the lucky day for his undertaking against the Jews. One passage Pro 18:18 perhaps points also to the employment of the lot to decide litigation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: the tribe: Jos 7:17, Jos 7:18; Sa1 10:19-21, Sa1 14:38-42; Pro 16:33; Jon 1:7; Act 1:24-26
John Gill
7:14 In the morning therefore ye shall be brought according to your tribes,.... One or more of every tribe, according to the number of them, were to be brought the next morning before Joshua and the elders of Israel, the sanhedrim and council of the nation, and very probably the tabernacle, where they assembled for this purpose:
and it shall be, that the tribe which the Lord taketh; how a tribe and so a family or household were taken is differently understood; what some of the Jewish writers say deserves no regard, as the detention of persons by the ark, or of the dulness of the stones in the Urim and Thummim: it seems best to understand the whole affair as done by casting lots (x); so Josephus (y) and Ben Gersom; and they might in this way be said to be taken by the Lord, because the disposition of the lot is by him, Prov 16:33; now it is said, that the tribe that should be taken, as Judah was, from what follows:
shall come according to the families thereof; that is, the families in that tribe, meaning the heads of them, as Kimchi well observes; these were to come to the place where the lots were cast:
and the family which the Lord shall take shall come by households; on whatsoever family in the tribe the lot should fall, the heads of households in that family should appear and have lots cast on them: and the household which the Lord shall take shall come man by man; that household that should be taken by lot, the men thereof, the heads of the house, should come each of them and have lots east on them, that the particular man that sinned might be discovered.
(x) Pirke Eliezer, c. 38. Samaritan. Chronic. apud Hottinger. Smegma. Oriental. l. 1. c. 8. p. 505. Jarchi in loc. (y) Antiqu. l. 5. c. 1. sect. 10.
John Wesley
7:14 The Lord taketh - Which shall be declared guilty by the lot, which is disposed by the Lord, Prov 16:33, and which was to be cast in the Lord's presence before the ark. Of such use of lots, see 1Kings 14:41-42; Jon 1:7; Acts 1:26.
7:157:15: եւ որ յանդիմանեսցի ՚ի նզովսն, այրեսցի՛ ինքն հրով՝ եւ ամենայն տուն իւր, եւ ամենայն ինչ որ նորա իցէ. զի անց զուխտիւն Տեառն, եւ արար անօրէնութիւն ՚ի մէջ Իսրայէլի[2188]։ [2188] ՚Ի բազումս պակասի. Հրով. եւ ամենայն տուն իւր։
15. եւ ով որ մեղադրուի նզովուածը գողանալու մէջ, թող հրով այրուի ինքը, իր ամբողջ տունը եւ այն ամէնը, ինչ որ նա ունի, որովհետեւ նա դրժել է Տիրոջ ուխտը եւ անիրաւութիւն է արել Իսրայէլի մէջ”»:
15 Եւ ով որ նզովուած բռնուի, կրակով թող այրուի, թէ՛ ինք եւ թէ՛ իր ամէն ունեցածը. քանզի Տէրոջը ուխտը զանց ըրաւ ու Իսրայէլի մէջ անզգամութիւն ըրաւ»։
եւ որ յանդիմանեսցի ի նզովսն, այրեսցի ինքն հրով եւ ամենայն տուն իւր, եւ ամենայն ինչ որ նորա իցէ. զի անց զուխտիւն Տեառն, եւ արար անօրէնութիւն ի մէջ Իսրայելի:

7:15: եւ որ յանդիմանեսցի ՚ի նզովսն, այրեսցի՛ ինքն հրով՝ եւ ամենայն տուն իւր, եւ ամենայն ինչ որ նորա իցէ. զի անց զուխտիւն Տեառն, եւ արար անօրէնութիւն ՚ի մէջ Իսրայէլի[2188]։
[2188] ՚Ի բազումս պակասի. Հրով. եւ ամենայն տուն իւր։
15. եւ ով որ մեղադրուի նզովուածը գողանալու մէջ, թող հրով այրուի ինքը, իր ամբողջ տունը եւ այն ամէնը, ինչ որ նա ունի, որովհետեւ նա դրժել է Տիրոջ ուխտը եւ անիրաւութիւն է արել Իսրայէլի մէջ”»:
15 Եւ ով որ նզովուած բռնուի, կրակով թող այրուի, թէ՛ ինք եւ թէ՛ իր ամէն ունեցածը. քանզի Տէրոջը ուխտը զանց ըրաւ ու Իսրայէլի մէջ անզգամութիւն ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1515: и обличенного в [похищении] заклятого пусть сожгут огнем, его и все, что у него, за то, что он преступил завет Господень и сделал беззаконие среди Израиля.
7:15 καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever ἐνδειχθῇ ενδεικνυμι indicate; demonstrate κατακαυθήσεται κατακαιω burn up ἐν εν in πυρὶ πυρ fire καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be αὐτῷ αυτος he; him ὅτι οτι since; that παρέβη παραβαινω transgress; overstep τὴν ο the διαθήκην διαθηκη covenant κυρίου κυριος lord; master καὶ και and; even ἐποίησεν ποιεω do; make ἀνόμημα ανομημα in Ισραηλ ισραηλ.1 Israel
7:15 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be הַ ha הַ the נִּלְכָּ֣ד nnilkˈāḏ לכד seize בַּ ba בְּ in † הַ the חֵ֔רֶם ḥˈērem חֵרֶם ban יִשָּׂרֵ֣ף yiśśārˈēf שׂרף burn בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire אֹתֹ֖ו ʔōṯˌô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֑ו lˈô לְ to כִּ֤י kˈî כִּי that עָבַר֙ ʕāvˌar עבר pass אֶת־ ʔeṯ- אֵת [object marker] בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that עָשָׂ֥ה ʕāśˌā עשׂה make נְבָלָ֖ה nᵊvālˌā נְבָלָה stupidity בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:15. et quicumque ille in hoc facinore fuerit deprehensus conburetur igni cum omni substantia sua quoniam praevaricatus est pactum Domini et fecit nefas in IsrahelAnd whosoever he be that shall be found guilty of this fact, he shall be burnt with fire, with all his substance, because he hath transgressed the covenant of the Lord, and hath done wickedness in Israel.
15. And it shall be, that he that is taken with the devoted thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
7:15. And whoever he may be that will be found guilty of this deed, he shall be burnt with fire with all his substance. For he transgressed the covenant of the Lord, and he committed a wicked act in Israel.”
7:15. And it shall be, [that] he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
And it shall be, [that] he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel:

15: и обличенного в [похищении] заклятого пусть сожгут огнем, его и все, что у него, за то, что он преступил завет Господень и сделал беззаконие среди Израиля.
7:15
καὶ και and; even
ὃς ος who; what
ἂν αν perhaps; ever
ἐνδειχθῇ ενδεικνυμι indicate; demonstrate
κατακαυθήσεται κατακαιω burn up
ἐν εν in
πυρὶ πυρ fire
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
αὐτῷ αυτος he; him
ὅτι οτι since; that
παρέβη παραβαινω transgress; overstep
τὴν ο the
διαθήκην διαθηκη covenant
κυρίου κυριος lord; master
καὶ και and; even
ἐποίησεν ποιεω do; make
ἀνόμημα ανομημα in
Ισραηλ ισραηλ.1 Israel
7:15
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
הַ ha הַ the
נִּלְכָּ֣ד nnilkˈāḏ לכד seize
בַּ ba בְּ in
הַ the
חֵ֔רֶם ḥˈērem חֵרֶם ban
יִשָּׂרֵ֣ף yiśśārˈēf שׂרף burn
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֑ו lˈô לְ to
כִּ֤י kˈî כִּי that
עָבַר֙ ʕāvˌar עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
עָשָׂ֥ה ʕāśˌā עשׂה make
נְבָלָ֖ה nᵊvālˌā נְבָלָה stupidity
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
7:15. et quicumque ille in hoc facinore fuerit deprehensus conburetur igni cum omni substantia sua quoniam praevaricatus est pactum Domini et fecit nefas in Israhel
And whosoever he be that shall be found guilty of this fact, he shall be burnt with fire, with all his substance, because he hath transgressed the covenant of the Lord, and hath done wickedness in Israel.
7:15. And whoever he may be that will be found guilty of this deed, he shall be burnt with fire with all his substance. For he transgressed the covenant of the Lord, and he committed a wicked act in Israel.”
7:15. And it shall be, [that] he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:15: burnt with fire - i. e. after he had been put to death by stoning Jos 7:25; Lev 20:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: he that is: Jos 7:25, Jos 7:26; Deu 13:15, Deu 13:16; Sa1 14:38, Sa1 14:39
he hath: Jos 7:11
wrought: Gen 34:7; Jdg 20:6; Sa1 26:21; Sa2 13:13
folly: or, wickedness
Geneva 1599
7:15 And it shall be, [that] he that is (h) taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
(h) That is found guilty, either by lots, or by the judgment of Urim. (Num 27:21).
John Gill
7:15 And it shall be, that he that is taken with the accursed thing shall be burnt with fire,.... He that is taken by lot, and the accursed thing found with him, this should be the death, burning, one of the four capital punishments with the Jews: this was ordered in this case, because the city of Jericho, accursed or devoted, was burnt with fire, Josh 6:24,
he and all that he hath; the particulars of which are enumerated, Josh 7:24,
because he hath transgressed the covenant of the Lord; See Gill on Josh 7:11,
and because he hath wrought folly in Israel; as all sin and every transgression of the law is, and was the cause of Israel's turning their backs on their enemies; which, as Abarbinel says, was folly, and made the people of Israel look foolish, mean, and contemptible: the word has also the signification of a dead carcass, and may possibly have respect, to the thirty six men whose death he was the occasion of, Josh 7:5, and therefore justly ought to die himself.
John Wesley
7:15 Shall be burnt with fire - As persons and things accursed were to be. All that he hath - His children and goods, as is noted, Josh 7:24, according to the law, Deut 13:16. Wrought folly - So sin is often called in scripture, in opposition to the idle opinion of sinners, who commonly esteem it to be their wisdom. In Israel - That is, among the church and people of God who had such excellent laws to direct them, and such an all - sufficient and gracious God to provide for them, without any such unworthy practices. It was sacrilege, it was invading God's rights, and converting to a private use that which was devoted to his glory, which was to be thus severely punished, for a warning to all people in all ages, to take heed how they rob God.
7:167:16: Եւ կանխեաց Յեսու ընդ առաւօտն, եւ մատոյց զժողովուրդն ըստ ցեղիցն իւրեանց, եւ յանդիմանեցաւ ցեղն Յուդայի.
16. Եւ Յեսուն առաւօտը կանուխ վեր կացաւ, ներկայացրեց ժողովրդին ըստ իրենց ցեղերի, եւ մեղադրուեց Յուդայի ցեղը:
16 Ուստի Յեսու առտուն կանուխ ելաւ ու Իսրայէլը իր ցեղերովը մօտեցուց։ Յուդայի ցեղը բռնուեցաւ։
Եւ կանխեաց Յեսու ընդ առաւօտն, եւ մատոյց զժողովուրդն ըստ ցեղիցն իւրեանց, եւ յանդիմանեցաւ ցեղն Յուդայի:

7:16: Եւ կանխեաց Յեսու ընդ առաւօտն, եւ մատոյց զժողովուրդն ըստ ցեղիցն իւրեանց, եւ յանդիմանեցաւ ցեղն Յուդայի.
16. Եւ Յեսուն առաւօտը կանուխ վեր կացաւ, ներկայացրեց ժողովրդին ըստ իրենց ցեղերի, եւ մեղադրուեց Յուդայի ցեղը:
16 Ուստի Յեսու առտուն կանուխ ելաւ ու Իսրայէլը իր ցեղերովը մօտեցուց։ Յուդայի ցեղը բռնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1616: Иисус, встав рано поутру, велел подходить Израилю по коленам его, и указано колено Иудино;
7:16 καὶ και and; even ὤρθρισεν ορθριζω get up at dawn Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even προσήγαγεν προσαγω lead toward; head toward τὸν ο the λαὸν λαος populace; population κατὰ κατα down; by φυλάς φυλη tribe καὶ και and; even ἐνεδείχθη ενδεικνυμι indicate; demonstrate ἡ ο the φυλὴ φυλη tribe Ιουδα ιουδα Iouda; Iutha
7:16 וַ wa וְ and יַּשְׁכֵּ֤ם yyaškˈēm שׁכם rise early יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יַּקְרֵ֥ב yyaqrˌēv קרב approach אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לִ li לְ to שְׁבָטָ֑יו šᵊvāṭˈāʸw שֵׁבֶט rod וַ wa וְ and יִּלָּכֵ֖ד yyillāḵˌēḏ לכד seize שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
7:16. surgens itaque Iosue mane adplicavit Israhel per tribus suas et inventa est tribus IudaJosue, therefore, when he rose in the morning, made Israel to come by their tribes, and the tribe of Juda was found.
16. So Joshua rose up early in the morning, and brought Israel near by their tribes; and the tribe of Judah was taken:
7:16. And so Joshua, rising in the morning, brought forth Israel by their tribes, and the tribe of Judah was found.
7:16. So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:
So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:

16: Иисус, встав рано поутру, велел подходить Израилю по коленам его, и указано колено Иудино;
7:16
καὶ και and; even
ὤρθρισεν ορθριζω get up at dawn
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
τὸν ο the
λαὸν λαος populace; population
κατὰ κατα down; by
φυλάς φυλη tribe
καὶ και and; even
ἐνεδείχθη ενδεικνυμι indicate; demonstrate
ο the
φυλὴ φυλη tribe
Ιουδα ιουδα Iouda; Iutha
7:16
וַ wa וְ and
יַּשְׁכֵּ֤ם yyaškˈēm שׁכם rise early
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יַּקְרֵ֥ב yyaqrˌēv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לִ li לְ to
שְׁבָטָ֑יו šᵊvāṭˈāʸw שֵׁבֶט rod
וַ wa וְ and
יִּלָּכֵ֖ד yyillāḵˌēḏ לכד seize
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
7:16. surgens itaque Iosue mane adplicavit Israhel per tribus suas et inventa est tribus Iuda
Josue, therefore, when he rose in the morning, made Israel to come by their tribes, and the tribe of Juda was found.
7:16. And so Joshua, rising in the morning, brought forth Israel by their tribes, and the tribe of Judah was found.
7:16. So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-26: Обращение к указанному жребием виновнику преступления со словами сын мой свидетельствует о человеколюбии и кротости израильского вождя. Воздай славу Господу, как всеведущему, от которого не может укрыться никакая неправда. Эти слова, употреблявшиеся и во время Христа Спасителя (Ин IX:24), служили особым призывом от имени Божия высказать истину. Прекрасную Сеннаарскую одежду, т. е. сделанную в Сеннааре (Быт X:10), частнее — в Вавилонии (XI:2, 9), которая славилась искусством приготовлять разноцветные одежды. Двести сиклей серебра на наши деньги около 160: рублей [С. А. Булатова. Древнееврейские монеты. 1886: г., с. 140.]. Слиток золота весом в пятьдесят сиклей. Слову слиток в еврейском тексте соответствует «лешон», что значит «язык», как и переведено у 70-ти: glwssan, в славянской Библии — сосуд. У комментаторов разумеется большей частью украшение, домашний прибор или оружие в виде языка (у римлян длинный меч назывался «язычком»). 50: сиклей золота на наши деньги более 500: рублей [По исследованиям нумизматов (Брандиса, Шрадера и др.) золото в передней Азии в древние времена ценилось выше серебра в 13: 1/3: раз. (Riehm, стр. 482, 1000, 1450). Следовательно, если серебряный сикль стоил 80: копеек, то золотой — 10: рублей 66: копеек, а 50: золотых сиклей — 533: рублей.].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Achan's Arraignment; Achan's Confession; The Execution of Achan. B. C. 1451.

16 So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken: 17 And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken: 18 And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken. 19 And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me. 20 And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done: 21 When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it. 22 So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. 23 And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD. 24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. 25 And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones. 26 And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
We have in these verses,
I. The discovery of Achan by the lot, which proved a perfect lot, though it proceeded gradually. Though we may suppose that Joshua slept the better, and with more ease and satisfaction, when he knew the worst of the disease of that body of which, under God, he was the head, and was put into a certain method of cure, yet he rose up early in the morning (v. 16), so much was his heart upon it, to put away the accursed thing. We have found Joshua upon other occasions an early riser; here it shows his zeal and vehement desire to see Israel restored to the divine favour. In the scrutiny observe, 1. That the guilty tribe was that of Judah, which was, and was to be, of all the tribes, the most honourable and illustrious; this was an alloy to their dignity, and might serve as a check to their pride: many there were who were its glories, but here was one that was its reproach. Let not the best families think it strange if there be those found in them, and descending from them, that prove their grief and shame. Judah was to have the first and largest lot in Canaan; the more inexcusable is one of that tribe it, not content to wait for his own share, he break in upon God's property. The Jews' tradition is that when the tribe of Judah was taken the valiant men of that tribe drew their swords, and professed they would not sheathe them again till they saw the criminal punished and themselves cleared who knew their own innocency. 2. That the guilty person was at length fastened upon, and the language of the lot was, Thou art the man, v. 18. It was strange that Achan, being conscious to himself of guilt, when he saw the lot come nearer and nearer to him, had not either the wit to make an escape or the grace to make a confession; but his heart was hardened through the deceitfulness of sin, and it proved to be to his own destruction. We may well imagine how his countenance changed, and what horror and confusion seized him when he was singled out as the delinquent, when the eyes of all Israel were fastened upon him, and every one was ready to say, Have we found thee, O our enemy? See here, (1.) The folly of those that promise themselves secrecy in sin: the righteous God has many ways of bringing to light the hidden works of darkness, and so bringing to shame and ruin those that continue their fellowship with those unfruitful works. A bird of the air, when God pleases, shall carry the voice, Eccl. x. 20. See Ps. xciv. 7, &c. (2.) How much it is our concern, when God is contending with us, to find out what the cause of action is, what the particular sin is, that, like Achan, troubles our camp. We must thus examine ourselves and carefully review the records of conscience, that we may find out the accursed thing, and pray earnestly with holy Job, Lord, show me wherefore thou contendest with me. Discover the traitor and he shall be no longer harboured.
II. His arraignment and examination, v. 19. Joshua sits judge, and, though abundantly satisfied of his guilt by the determination of the lot, yet urges him to make a penitent confession, that his soul might be saved by it in the other world, though he could not give him any encouragement to hope that he should save his life by it. Observe, 1. How He accosts him with the greatest mildness and tenderness that could be, like a true disciple of Moses. He might justly have called him "thief," and "rebel," "Raca," and "thou fool," but he call him "son;" he might have adjured him to confess, as the high priest did our blessed Saviour, or threatened him with the torture to extort a confession, but for love's sake he rather beseeches him: I pray thee make confession. This is an example to all not to insult over those that are in misery, though they have brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing, what we ourselves should have been and done if God had put us into the hands of our own counsels. It is likewise an example to magistrates, in executing justice, to govern their own passions with a strict and prudent hand, and never suffer themselves to be transported by them into any indecencies of behaviour or language, no, not towards those that have given the greatest provocations. The wrath of man worketh not the righteousness of God. Let them remember the judgment is God's, who is Lord of his anger. This is the likeliest method of bringing offenders to repentance. 2. What he wishes him to do, to confess the fact, to confess it to God, the party offended by the crime; Joshua was to him in god's stead, so that in confessing to him he confessed to God. Hereby he would satisfy Joshua and the congregation concerning that which was laid to his charge; his confession would also be an evidence of his repentance, and a warning to others to take heed of sinning after the similitude of his transgression: but that which Joshua aims at herein is that God might be honoured by it, as the Lord, the God of infinite knowledge and power, from whom no secrets are hid; and as the God of Israel, who, as he does particularly resent affronts given to his Israel, so he does the affronts given him by Israel. Note, In confessing sin, as we take shame to ourselves, so we give glory to God as righteous God, owning him justly displeased with us, and as a good God, who will not improve our confessions as evidences against us, but is faithful and just to forgive when we are brought to own that he would be faithful and just if he should punish. By sin we have injured God in his honour. Christ by his death has made satisfaction for the injury; but it is required that we by repentance show our good will to his honour, and, as far as in us lies, give glory to him. Bishop Patrick quotes the Samaritan chronicle, making Joshua to say here to Achan, Lift up thy eyes to the king of heaven and earth, and acknowledge that nothing can be hidden from him who knoweth the greatest secrets.
III. His confession, which now at last, when he saw it was to no purpose to conceal his crime, was free and ingenuous enough, v. 20, 21. Here is, 1. A penitent acknowledgment of fault. "Indeed I have sinned; what I am charged with is too true to be denied and too bad to be excused. I own it, I lament it; the Lord is righteous in bringing it to light, for indeed I have sinned." This is the language of a penitent that is sick of his, and whose conscience is loaded with it. "I have nothing to accuse any one else of, but a great deal to say against myself; it is with me that the accursed thing is found; I am the man who has perverted that which was right and it profited me not." And that wherewith he aggravates the sin is that it was committed against the Lord God of Israel. He was himself an Israelite, a sharer with the rest of that exalted nation in their privileges, so that, in offending the God of Israel, he offended his own God, which laid him under the guilt of the basest treachery and ingratitude imaginable. 2. A particular narrative of the fact: Thus and thus have I done. God had told Joshua in general that a part of the devoted things was alienated, but is to him to draw from Achan an account of the particulars; for, one way or other, God will make sinners' own tongues to fall upon them (Ps. lxiv. 8); if ever he bring them to repentance, they will be their own accusers, and their awakened consciences will be instead of a thousand witnesses. Note, It becomes penitents, in the confession of their sins to God, to be very particular; not only, "I have sinned," but, "In this and that instance I have sinned," reflecting with regret upon all the steps that led to the sin and all the circumstances that aggravated it and made it exceedingly sinful: thus and thus have I done. He confesses, (1.) To the things taken. In plundering a house in Jericho he found a goodly Babylonish garment; the word signifies a robe, such as princes wore when they appeared in state, probably it belonged to the King of Jericho; it was far fetched, as we translate it, from Babylon. A garment of divers colours, so some render it. Whatever it was, in his eyes it made a very glorious show. "A thousand pities" (thinks Achan) "that it should be burnt; then it will do nobody any good; if I take it for myself, it will serve me many a year for my best garment." Under these pretences, he makes bold with this first, and things it no harm to save it from the fire; but, his hand being thus in, he proceeds to take a bag of money, two hundred shekels, that is one hundred ounces of silver, and a wwedge of gold which weighed fifty shekels, that is twenty-five ounces. He could not plead that, in taking these, he saved them from the fire (for the silver and gold were to be laid up in the treasury); but those that make a slight excuse to serve in daring to commit one sin will have their hearts so hardened by it that they will venture upon the next without such an excuse; for the way of sin is downhill. See what a peer prize it was for which Achan ran this desperate hazard, and what an unspeakable loser he was by the bargain. See Matt. xvi. 26. (2.) He confesses the manner of taking them. [1.] the sin began in the eye. He saw these fine things, as Eve saw the forbidden fruit, and was strangely charmed with the sight. See what comes of suffering the heart to walk after the eyes, and what need we have to make this covenant with our eyes, that if they wander they shall be sure to weep for it. Look not thou upon the wine that is red, upon the woman that is fair; close the right eye that thus offense thee, to prevent the necessity of plucking it out, and casting it from thee, Matt. v. 28, 29. [2.] It proceeded out of the heart. He owns, I coveted them. thus lust conceived and brought forth this sin. Those that would be kept from sinful actions must mortify and check in themselves sinful desires, particularly the desire of worldly wealth, which we more particularly call covetousness. O what a world of evil is the love money the root of! Had Achan looked upon these things with an eye of faith, he would have seen them accursed things, and would have dreaded them, but, looking upon them with an eye of sense only, he saw them goodly things, and coveted them. It was not the looking, but the lusting that ruined him. [3.] When he had committed it he was very industrious to conceal it. Having taken of the forbidden treasures, fearing lest any search should be made for prohibited goods, he hid them in the earth, as one that resolved to keep what he had gotten, and never to make restitution. Thus does Achan confess the whole matter, that God might be justified in the sentence passed upon him. See the deceitfulness of sin; that which is pleasing in the commission is bitter in the reflection; at the last it bites like a serpent. Particularly, see what comes of ill-gotten goods, and how those will be cheated that rob God. Job xx. 15, He hath swallowed down riches, and he shall vomit them up again.
IV. His conviction. God had convicted him by the lot; he had convicted himself by his own confession; but, that no room might be left for the most discontented Israelite to object against the process, Joshua has him further convicted by the searching of his tent, in which the goods were found which he confessed to. Particular notice is taken of the haste which the messengers made that were sent to search: They ran to the tent (v. 22), not only to show their readiness to obey Joshua's orders, but to show how uneasy they were till the camp was cleared of the accursed thing, that they might regain the divine favour. Those that feel themselves under wrath find themselves concerned not to defer the putting away of sin. Delays are dangerous, and it is not time to trifle. When the stolen goods were brought they were laid out before the Lord (v. 23), that all Israel might see how plain the evidence was against Achan, and might adore the strictness of God's judgments in punishing so severely the stealing of such small things, and yet the justice of his judgments in maintaining his right to devoted things, and might be afraid of ever offending in the like kind. In laying them out before the Lord they acknowledged his title to them, and waited to receive his directions concerning them. Note, Those that think to put a cheat upon God do but deceive themselves; what is taken from him he will recover (Hos. ii. 9) and he will be a loser by no man at last.
V. His condemnation. Joshua passes sentence upon him (v. 25): Why hast thou troubled us? There is the ground of the sentence. O, how much hast thou troubled us! so some read it. He refers to what was said when the warning was given not to meddle with the accursed thing (ch. vi. 18), lest you make the camp of Israel a curse and trouble it. Note, Sin is a very troublesome thing, not only to the sinner himself, but to all about him. He that is greedy of gain, as Achan was, troubles his own house (Prov. xv. 27) and all the communities he belongs to. Now (says Joshua) God shall trouble thee. See why Achan was so severely dealt with, not only because he had robbed God, but because he had troubled Israel; over his head he had (as it were) this accusation written, "Achan, the troubler of Israel," as Ahab, 1 Kings xviii. 18. This therefore is his doom: God shall trouble thee. Note, the righteous God will certainly recompense tribulation to those that trouble his people, 2 Thess. i. 6. Those that are troublesome shall be troubled. Some of the Jewish doctors, from that word which determines the troubling of him to this day, infer that therefore he should not be troubled in the world to come; the flesh was destroyed that spirit might be saved, and, if so, the dispensation was really less severe than it seemed. In the description both of his sin and of his punishment, by the trouble that was in both, there is a plain allusion to his name Achan, or, as he is called, 1 Chron. ii. 7, Achar, which signifies trouble. He did too much answer his name.
VI. His execution. No reprieve could be obtained; a gangrened member must be cut off immediately. When he is proved to be an anathema, and the troubler of the camp, we may suppose all the people cry out against him, Away with him, away with him! Stone him, stone him! Here is,
1. The place of execution. They brought him out of the camp, in token of their putting far from them that wicked person, 1 Cor. v. 13. When our Lord Jesus was made a curse for us, that by his trouble we might have peace, he suffered as an accursed thing without the gate, bearing our reproach, Heb. xiii. 12, 13. The execution was at a distance, that the camp which was disturbed by Achan's sin might not be defiled by his death.
2. The persons employed in his execution. It was the act of all Israel, v. 24, 25. They were all spectators of it, that they might see and fear. Public executions are public examples. Nay, they were all consenting to his death, and as many as could were active in it, in token of the universal detestation in which they held his sacrilegious attempt, and their dread of God's displeasure against them.
3. The partakers with him in the punishment; for he perished not alone in his iniquity, ch. xxii. 20. (1.) The stolen goods were destroyed with him, the garment burnt, as it should have been with the rest of the combustible things in Jericho, and the silver and gold defaced, melted, lost, and buried, in the ashes of the rest of his goods under the heap of stones, so as never to be put to any other use. (2.) All his other goods were destroyed likewise, not only his tent, and the furniture of that, but his oxen, asses, and sheep, to show that goods gotten unjustly, especially if they be gotten by sacrilege, will not only turn to no account, but will blast and waste the rest of the possessions to which they are added. The eagle in the fable, that stole flesh from the altar, brought a coal of fire with it, which burnt her nest, Hab. ii. 9, 10; Zech. v. 3, 4. Those lose their own that grasp at more than their own. (3.) His sons and daughters were put to death with him. Some indeed think that they were brought out (v. 24) only to be the spectators of their father's punishment, but most conclude that they died with him, and that they must be meant v. 25, where it is said they burned them with fire, after they had stoned them with stones. God had expressly provided that magistrates should not put the children to death for the fathers'; but he did not intend to bind himself by that law, and in this case he had expressly ordered (v. 15) that the criminal, and all that he had, should be burnt. Perhaps his sons and daughters were aiders and abettors in the villany, had helped to carry off the accursed thing. It is very probable that they assisted in the concealment, and that he could not hide them in the midst of his tent but they must know and keep his counsel, and so they became accessaries ex post facto--after the fact; and, if they were ever so little partakers in the crime, it was son heinous that they were justly sharers in the punishment. However God was hereby glorified, and the judgment executed was thus made the more tremendous.
4. The punishment itself that was inflicted on him. He was stoned (some think as a sabbath breaker, supposing that the sacrilege was committed on the sabbath day), and then his dead body was burnt, as an accursed thing, of which there should be no remainder left. The concurrence of all the people in this execution teaches us how much it is the interest of a nation that all in it should contribute what they can, in their places, to the suppression of vice and profaneness, and the reformation of manners; sin is a reproach to any people, and therefore every Israelite indeed will have a stone to throw at it.
5. The pacifying of God's wrath hereby (v. 26): The Lord turned from the fierceness of his anger. The putting away of sin by true repentance and reformation, as it is the only way, so it is a sure and most effectual way, to recover the divine favour. Take away the cause, and the effect will cease.
VII. The record of his conviction and execution. Care was taken to preserve the remembrance of it, for warning and instruction to posterity. 1. A heap of stones was raised on the place where Achan was executed, every one perhaps of the congregation throwing a stone to the heap, in token of his detestation of the crime. 2. A new name was given to the place; it was called theValley of Achor, or trouble. This was a perpetual brand of infamy upon Achan's name, and a perpetual warning to all people not to invade God's property. By this severity against Achan, the honour of Joshua's government, now in the infancy of it, was maintained, and Israel, at their entrance upon the promised Canaan, were reminded to observe, at their peril, the provisos and limitations of the grant by which they held it. The Valley of Achor is said to be given for a door of hope, because when we put away the accursed thing then there begins to be hope in Israel, Hos. ii. 15; Ezra x. 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: rose up: Jos 3:1; Gen 22:3; Psa 119:60; Ecc 9:10
and brought: Jos 7:14
Carl Friedrich Keil and Franz Delitzsch
7:16
Execution of the Command. - Josh 7:16-18. Discovery of the guilty man through the lot. In Josh 7:17 we should expect "the tribe" (shebet) or "the families" (mishpachoth) of Judah, instead of "the family." The plural mishpachoth is adopted in the lxx and Vulgate, and also to be met with in seven MSS; but this is a conjecture rather than the original reading Mishpachah is either used generally, or employed in a collective sense to denote all the families of Judah. There is no ground for altering לגּברים (man by man) into לבתּים (house by house) in Josh 7:17, according to some of the MSS; the expression "man by man" is used simply because it was the representative men who came for the lot to be cast, not only in the case of the fathers' houses, but in that of the families also.
John Gill
7:16 So Joshua rose up early in the morning,.... Which showed his readiness and diligence to obey the command of God; and as there was much work to do, it required that he should rise early:
and brought Israel by their tribes: before the Lord, at the tabernacle, where he and the high priest and elders attended; each tribe was thither brought by their representatives:
and the tribe of Judah was taken: either his stone in the breastplate of the high priest looked dull, as some say, or rather the lot being cast fell on that tribe.
Robert Jamieson, A. R. Fausset and David Brown
7:16 So Joshua rose up early, and brought Israel by their tribes--that is, before the tabernacle. The lot being appealed to (Prov 16:33), he proceeded in the inquiry from heads of tribes to heads of families, and from heads of households in succession to one family, and to particular persons in that family, until the criminal was found to be Achan, who, on Joshua's admonition, confessed the fact of having secreted for his own use, in the floor of his tent, spoil both in garments and money [Josh 7:19-21]. How dreadful must have been his feelings when he saw the slow but certain process of discovery! (Num 32:23).
7:177:17: եւ մատուցաւ ցեղն Յուդայի ըստ տոհմից, եւ յանդիմանեցաւ տունն Զարայի. եւ մատուցաւ տոհմն Զարայի ըստ արանց, եւ յանդիմանեցա՛ւ Զամբրի՛[2189]. [2189] Ոմանք. Եւ մատուցաւ ըստ տոհմիցն Յուդայի, եւ յանդիմանեցաւ տունն Զարայի, եւ մատուցաւ տունն Զարայի ըստ արանց, եւ յանդիմանեցաւ տունն Զամբրի. եւ մատուցաւ տունն նորա ըստ ար՛՛։ Իսկ այլ ոմանք. Եւ յանդիմանեցաւ տոհմն Զարայի, եւ մատուցաւ տոհմն Զարայի ըստ տանց, եւ յանդի՛՛։
17. Յուդայի ցեղը ներկայացաւ տոհմերով, եւ մեղադրուեց Զարայի տոհմը: Զարայի տոհմը ներկայացաւ տներով, եւ մեղադրուեց Զամբրիի տունը:
17 Յուդայի ազգատոհմերը մօտեցուց, Զարայեաններու ազգատոհմը բռնուեցաւ ու Զարայեաններու տոհմը իր մարդոցմովը մօտեցուց եւ Զաբդի բռնուեցաւ.
եւ մատուցաւ ցեղն Յուդայի ըստ տոհմից, եւ յանդիմանեցաւ տոհմն Զարայի. եւ մատուցաւ տոհմն Զարայի ըստ արանց, եւ յանդիմանեցաւ Զամբրի:

7:17: եւ մատուցաւ ցեղն Յուդայի ըստ տոհմից, եւ յանդիմանեցաւ տունն Զարայի. եւ մատուցաւ տոհմն Զարայի ըստ արանց, եւ յանդիմանեցա՛ւ Զամբրի՛[2189].
[2189] Ոմանք. Եւ մատուցաւ ըստ տոհմիցն Յուդայի, եւ յանդիմանեցաւ տունն Զարայի, եւ մատուցաւ տունն Զարայի ըստ արանց, եւ յանդիմանեցաւ տունն Զամբրի. եւ մատուցաւ տունն նորա ըստ ար՛՛։ Իսկ այլ ոմանք. Եւ յանդիմանեցաւ տոհմն Զարայի, եւ մատուցաւ տոհմն Զարայի ըստ տանց, եւ յանդի՛՛։
17. Յուդայի ցեղը ներկայացաւ տոհմերով, եւ մեղադրուեց Զարայի տոհմը: Զարայի տոհմը ներկայացաւ տներով, եւ մեղադրուեց Զամբրիի տունը:
17 Յուդայի ազգատոհմերը մօտեցուց, Զարայեաններու ազգատոհմը բռնուեցաւ ու Զարայեաններու տոհմը իր մարդոցմովը մօտեցուց եւ Զաբդի բռնուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
7:1717: потом велел подходить племенам Иуды, и указано племя Зары; велел подходить племени Зарину по семействам, и указано [семейство] Завдиево;
7:17 καὶ και and; even προσήχθη προσαγω lead toward; head toward κατὰ κατα down; by δήμους δημος public καὶ και and; even ἐνεδείχθη ενδεικνυμι indicate; demonstrate δῆμος δημος public ὁ ο the Ζαραϊ ζαραι and; even προσήχθη προσαγω lead toward; head toward κατὰ κατα down; by ἄνδρα ανηρ man; husband
7:17 וַ wa וְ and יַּקְרֵב֙ yyaqrˌēv קרב approach אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפַּ֣חַת mišpˈaḥaṯ מִשְׁפַּחַת clan יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּלְכֹּ֕ד yyilkˈōḏ לכד seize אֵ֖ת ʔˌēṯ אֵת [object marker] מִשְׁפַּ֣חַת mišpˈaḥaṯ מִשְׁפַּחַת clan הַ ha הַ the זַּרְחִ֑י zzarḥˈî זַרְחִי Zerahite וַ wa וְ and יַּקְרֵ֞ב yyaqrˈēv קרב approach אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan הַ ha הַ the זַּרְחִי֙ zzarḥˌî זַרְחִי Zerahite לַ la לְ to † הַ the גְּבָרִ֔ים ggᵊvārˈîm גֶּבֶר vigorous man וַ wa וְ and יִּלָּכֵ֖ד yyillāḵˌēḏ לכד seize זַבְדִּֽי׃ zavdˈî זַבְדִּי Zabdi
7:17. quae cum iuxta familias suas esset oblata inventa est familia Zarai illam quoque per viros offerens repperit ZabdiWhich being brought by in families, it was found to be the family of Zare. Bringing that also by the houses, he found it to be Zabdi:
17. and he brought near the family of Judah; and he took the family of the Zerahites: and he brought near the family of the Zerahites man by man; and Zabdi was taken:
7:17. And when its families had been presented, the family of Zerah was found. Likewise, bringing that one forward by the houses, he discovered Zabdi.
7:17. And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:
And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:

17: потом велел подходить племенам Иуды, и указано племя Зары; велел подходить племени Зарину по семействам, и указано [семейство] Завдиево;
7:17
καὶ και and; even
προσήχθη προσαγω lead toward; head toward
κατὰ κατα down; by
δήμους δημος public
καὶ και and; even
ἐνεδείχθη ενδεικνυμι indicate; demonstrate
δῆμος δημος public
ο the
Ζαραϊ ζαραι and; even
προσήχθη προσαγω lead toward; head toward
κατὰ κατα down; by
ἄνδρα ανηρ man; husband
7:17
וַ wa וְ and
יַּקְרֵב֙ yyaqrˌēv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפַּ֣חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יִּלְכֹּ֕ד yyilkˈōḏ לכד seize
אֵ֖ת ʔˌēṯ אֵת [object marker]
מִשְׁפַּ֣חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
הַ ha הַ the
זַּרְחִ֑י zzarḥˈî זַרְחִי Zerahite
וַ wa וְ and
יַּקְרֵ֞ב yyaqrˈēv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁפַּ֤חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
הַ ha הַ the
זַּרְחִי֙ zzarḥˌî זַרְחִי Zerahite
לַ la לְ to
הַ the
גְּבָרִ֔ים ggᵊvārˈîm גֶּבֶר vigorous man
וַ wa וְ and
יִּלָּכֵ֖ד yyillāḵˌēḏ לכד seize
זַבְדִּֽי׃ zavdˈî זַבְדִּי Zabdi
7:17. quae cum iuxta familias suas esset oblata inventa est familia Zarai illam quoque per viros offerens repperit Zabdi
Which being brought by in families, it was found to be the family of Zare. Bringing that also by the houses, he found it to be Zabdi:
7:17. And when its families had been presented, the family of Zerah was found. Likewise, bringing that one forward by the houses, he discovered Zabdi.
7:17. And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:
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Adam Clarke: Commentary on the Bible - 1831
7:17: And he brought the family of Judah - Dr. Kennicott observes, "All Israel came near by Tribes, and one tribe was fixed on; then that tribe came by its Families, and one family was fixed on; then came that family by its Households, and one household was fixed on, and then that household, coming Man by Man, one man was fixed on. Yet according to the present text, in the execution of this command, all Israel came, and the tribe of Judah was fixed on; secondly came the families of Judah, and the family of the Zarhites was fixed on; thirdly came the family of the Zarhites Man by Man, and Zabdi was fixed on; and fourthly came the household of Zabdi Man by Man, and Achan was fixed on. So that in the third article the word for by households is most certainly left out; and the fourth article, man by man, is improperly expressed twice. Instead of לגברים laggebarim, Man by Man, in Jos 7:17, the true word לבתים labbottim, by Households, is preserved in six Hebrew copies, and the Syriac version. By this method was discovered Achan, as he is here five times called, though the valley in which he was stoned is called Achor. He is also called Achar in the text, and in all the versions, in Ch1 2:7. He is called Achar in the five places of Joshua in the Syrian version; also in all five in the Greek of the Vatican MS., and twice in the Alexandrian MS., and so in Josephus." - Kennicott's Observat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: Gen 38:30, Zarah, Num 26:20; Ch1 2:4-7
John Gill
7:17 And he brought the family of Judah,.... That is, the tribe of Judah, as Kimchi and Ben Melech interpret it, (z); or rather, the several families in that tribe, even the heads of them:
and he took the family of the Zarhites: which descended from Zerah the son of Judah; that was taken by lot:
and he brought the family of the Zarhites man by man; and cast lots on them:
and Zabdi was taken: that part of the family of the Zarhites which sprung from Zabdi, a son of Zerah.
(z) So R. Sol. Ohel Moed, fol. 94. 2.
John Wesley
7:17 The family - Either, the tribe or people, as the word family sometimes signifies, or, the families, as Josh 7:14, the singular number for the plural, the chief of each of their five families, Num 26:20-21. Man by man - Not every individual person, as is evident from Josh 7:18, but every head of the several houses, or lesser families of that greater family of the Zarhites, of which see 1Chron 2:6.
7:187:18: եւ մատուցաւ տուն նորա ըստ արանց, եւ յանդիմանեցա՛ւ Աքար որդի Քարմեայ, որդւոյ Զամբրեայ, որդւոյ Զարայի, ՚ի ցեղէն Յուդայ։
18. Նրա տունը ներկայացաւ իր մարդկանցով, եւ մեղադրուեց Յուդայի ցեղից Աքարը, որը որդին էր Քամրիի, եւ սա՝ որդին Զամբրիի, իսկ սա՝ որդին Զարայի:
18 Ետքը անոր տունը իր մարդոցմովը մօտեցուց եւ Յուդայի ցեղէն Զարայի որդիին Զաբդիի որդիին Քարմիի որդին Աքար բռնուեցաւ։
եւ մատուցաւ տուն նորա ըստ արանց, եւ յանդիմանեցաւ Աքար որդի Քարմեայ, որդւոյ Զամբրեայ, որդւոյ Զարայի, ի ցեղէն Յուդայ:

7:18: եւ մատուցաւ տուն նորա ըստ արանց, եւ յանդիմանեցա՛ւ Աքար որդի Քարմեայ, որդւոյ Զամբրեայ, որդւոյ Զարայի, ՚ի ցեղէն Յուդայ։
18. Նրա տունը ներկայացաւ իր մարդկանցով, եւ մեղադրուեց Յուդայի ցեղից Աքարը, որը որդին էր Քամրիի, եւ սա՝ որդին Զամբրիի, իսկ սա՝ որդին Զարայի:
18 Ետքը անոր տունը իր մարդոցմովը մօտեցուց եւ Յուդայի ցեղէն Զարայի որդիին Զաբդիի որդիին Քարմիի որդին Աքար բռնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1818: велел подходить семейству его по одному человеку, и указан Ахан, сын Хармия, сына Завдия, сына Зары, из колена Иудина.
7:18 καὶ και and; even ἐνεδείχθη ενδεικνυμι indicate; demonstrate Αχαρ αχαρ son Ζαμβρι ζαμβρι son Ζαρα ζαρα Zara
7:18 וַ wa וְ and יַּקְרֵ֥ב yyaqrˌēv קרב approach אֶת־ ʔeṯ- אֵת [object marker] בֵּיתֹ֖ו bêṯˌô בַּיִת house לַ la לְ to † הַ the גְּבָרִ֑ים ggᵊvārˈîm גֶּבֶר vigorous man וַ wa וְ and יִּלָּכֵ֗ד yyillāḵˈēḏ לכד seize עָכָ֞ן ʕāḵˈān עָכָן Achan בֶּן־ ben- בֵּן son כַּרְמִ֧י karmˈî כַּרְמִי Carmi בֶן־ ven- בֵּן son זַבְדִּ֛י zavdˈî זַבְדִּי Zabdi בֶּן־ ben- בֵּן son זֶ֖רַח zˌeraḥ זֶרַח Zerah לְ lᵊ לְ to מַטֵּ֥ה maṭṭˌē מַטֶּה staff יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
7:18. cuius domum in singulos dividens viros invenit Achan filium Charmi filii Zabdi filii Zare de tribu IudaAnd bringing his house man by man, he found Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda.
18. and he brought near his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
7:18. And dividing his house by each man, he found Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah.
7:18. And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken:

18: велел подходить семейству его по одному человеку, и указан Ахан, сын Хармия, сына Завдия, сына Зары, из колена Иудина.
7:18
καὶ και and; even
ἐνεδείχθη ενδεικνυμι indicate; demonstrate
Αχαρ αχαρ son
Ζαμβρι ζαμβρι son
Ζαρα ζαρα Zara
7:18
וַ wa וְ and
יַּקְרֵ֥ב yyaqrˌēv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתֹ֖ו bêṯˌô בַּיִת house
לַ la לְ to
הַ the
גְּבָרִ֑ים ggᵊvārˈîm גֶּבֶר vigorous man
וַ wa וְ and
יִּלָּכֵ֗ד yyillāḵˈēḏ לכד seize
עָכָ֞ן ʕāḵˈān עָכָן Achan
בֶּן־ ben- בֵּן son
כַּרְמִ֧י karmˈî כַּרְמִי Carmi
בֶן־ ven- בֵּן son
זַבְדִּ֛י zavdˈî זַבְדִּי Zabdi
בֶּן־ ben- בֵּן son
זֶ֖רַח zˌeraḥ זֶרַח Zerah
לְ lᵊ לְ to
מַטֵּ֥ה maṭṭˌē מַטֶּה staff
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
7:18. cuius domum in singulos dividens viros invenit Achan filium Charmi filii Zabdi filii Zare de tribu Iuda
And bringing his house man by man, he found Achan, the son of Charmi, the son of Zabdi, the son of Zare, of the tribe of Juda.
7:18. And dividing his house by each man, he found Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah.
7:18. And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: was taken: Num 32:23; Sa1 14:42; Pro 13:21; Jer 2:26; Act 5:1-10
John Gill
7:18 And he brought his household man by man,.... The household of Zabdi, the heads of each house therein:
and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken; the lot fell upon him, and he was laid hold on, and detained.
7:197:19: Եւ ասէ Յեսու ցԱքար. Որդեա՛կ իմ, տո՛ւր փառս այսօր Տեառն Աստուծոյ Իսրայէլի, եւ տո՛ւր խոստովանութիւն, եւ պատմեա՛ ինձ զինչ գործեցեր. եւ մի՛ թաքուցաներ յինէն։
19. Յեսուն Աքարին ասաց. «Որդեա՛կ իմ, փա՛ռք տուր այսօր Իսրայէլի Տէր Աստծուն, խոստովանի՛ր եւ պատմի՛ր ինձ, ինչ որ արեցիր, եւ մի՛ թաքցրու ինձնից»:
19 Այն ատեն Յեսու Աքարին ըսաւ. «Որդի՛ս, հիմա Իսրայէլի Տէր Աստուծոյ փառք տուր ու քու մեղքդ անոր խոստովանէ՛ եւ քու ըրածդ հիմա ինծի յայտնէ՛, ինձմէ մի՛ պահեր»։
Եւ ասէ Յեսու ցԱքար. Որդեակ իմ, տուր փառս այսօր Տեառն Աստուծոյ Իսրայելի, եւ տուր խոստովանութիւն եւ պատմեա ինձ զինչ գործեցեր, եւ մի՛ թաքուցաներ յինէն:

7:19: Եւ ասէ Յեսու ցԱքար. Որդեա՛կ իմ, տո՛ւր փառս այսօր Տեառն Աստուծոյ Իսրայէլի, եւ տո՛ւր խոստովանութիւն, եւ պատմեա՛ ինձ զինչ գործեցեր. եւ մի՛ թաքուցաներ յինէն։
19. Յեսուն Աքարին ասաց. «Որդեա՛կ իմ, փա՛ռք տուր այսօր Իսրայէլի Տէր Աստծուն, խոստովանի՛ր եւ պատմի՛ր ինձ, ինչ որ արեցիր, եւ մի՛ թաքցրու ինձնից»:
19 Այն ատեն Յեսու Աքարին ըսաւ. «Որդի՛ս, հիմա Իսրայէլի Տէր Աստուծոյ փառք տուր ու քու մեղքդ անոր խոստովանէ՛ եւ քու ըրածդ հիմա ինծի յայտնէ՛, ինձմէ մի՛ պահեր»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1919: Тогда Иисус сказал Ахану: сын мой! воздай славу Господу, Богу Израилеву и сделай пред Ним исповедание и объяви мне, что ты сделал; не скрой от меня.
7:19 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus τῷ ο the Αχαρ αχαρ give; deposit δόξαν δοξα glory σήμερον σημερον today; present τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even δὸς διδωμι give; deposit τὴν ο the ἐξομολόγησιν εξομολογησις and; even ἀνάγγειλόν αναγγελλω announce μοι μοι me τί τις.1 who?; what? ἐποίησας ποιεω do; make καὶ και and; even μὴ μη not κρύψῃς κρυπτω hide ἀπ᾿ απο from; away ἐμοῦ εμου my
7:19 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to עָכָ֗ן ʕāḵˈān עָכָן Achan בְּנִי֙ bᵊnˌî בֵּן son שִֽׂים־ śˈîm- שׂים put נָ֣א nˈā נָא yeah כָבֹ֗וד ḵāvˈôḏ כָּבֹוד weight לַֽ lˈa לְ to יהוָ֛ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and תֶן־ ṯen- נתן give לֹ֣ו lˈô לְ to תֹודָ֑ה ṯôḏˈā תֹּודָה thanksgiving וְ wᵊ וְ and הַגֶּד־ haggeḏ- נגד report נָ֥א nˌā נָא yeah לִי֙ lˌî לְ to מֶ֣ה mˈeh מָה what עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make אַל־ ʔal- אַל not תְּכַחֵ֖ד tᵊḵaḥˌēḏ כחד hide מִמֶּֽנִּי׃ mimmˈennî מִן from
7:19. et ait ad Achan fili mi da gloriam Domino Deo Israhel et confitere atque indica mihi quid feceris ne abscondasAnd Josue said to Achan: My son, give glory to the Lord God of Israel, and confess, and tell me what thou hast done, hide it not.
19. And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD, the God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.
7:19. And Joshua said to Achan: “My son, give glory to the Lord, the God of Israel, and confess, and reveal to me what you have done. You may not conceal it.”
7:19. And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide [it] not from me.
And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide [it] not from me:

19: Тогда Иисус сказал Ахану: сын мой! воздай славу Господу, Богу Израилеву и сделай пред Ним исповедание и объяви мне, что ты сделал; не скрой от меня.
7:19
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
τῷ ο the
Αχαρ αχαρ give; deposit
δόξαν δοξα glory
σήμερον σημερον today; present
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
δὸς διδωμι give; deposit
τὴν ο the
ἐξομολόγησιν εξομολογησις and; even
ἀνάγγειλόν αναγγελλω announce
μοι μοι me
τί τις.1 who?; what?
ἐποίησας ποιεω do; make
καὶ και and; even
μὴ μη not
κρύψῃς κρυπτω hide
ἀπ᾿ απο from; away
ἐμοῦ εμου my
7:19
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
עָכָ֗ן ʕāḵˈān עָכָן Achan
בְּנִי֙ bᵊnˌî בֵּן son
שִֽׂים־ śˈîm- שׂים put
נָ֣א nˈā נָא yeah
כָבֹ֗וד ḵāvˈôḏ כָּבֹוד weight
לַֽ lˈa לְ to
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
תֶן־ ṯen- נתן give
לֹ֣ו lˈô לְ to
תֹודָ֑ה ṯôḏˈā תֹּודָה thanksgiving
וְ wᵊ וְ and
הַגֶּד־ haggeḏ- נגד report
נָ֥א nˌā נָא yeah
לִי֙ lˌî לְ to
מֶ֣ה mˈeh מָה what
עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make
אַל־ ʔal- אַל not
תְּכַחֵ֖ד tᵊḵaḥˌēḏ כחד hide
מִמֶּֽנִּי׃ mimmˈennî מִן from
7:19. et ait ad Achan fili mi da gloriam Domino Deo Israhel et confitere atque indica mihi quid feceris ne abscondas
And Josue said to Achan: My son, give glory to the Lord God of Israel, and confess, and tell me what thou hast done, hide it not.
7:19. And Joshua said to Achan: “My son, give glory to the Lord, the God of Israel, and confess, and reveal to me what you have done. You may not conceal it.”
7:19. And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide [it] not from me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:19: My son, give - glory to the Lord God - The person being now detected, Joshua wishes him to acknowledge the omniscience of God, and confess his crime. And doubtless this was designed, not only for the edification of the people, and a vindication of the righteous judgment of God, but in reference to his own salvation; for as his life was now become forfeited to the law, there was the utmost necessity of humiliation before God that his soul might be saved. Give glory to God signifies the same as, Make a thorough confession as in the presence of God, and disguise no part of the truth. In this way and in these very words the Jews adjured the man who had been born blind that he would truly tell who had healed him; for they pretended to believe that Christ was such a sinner that God would not work a miracle by him. Joh 9:24.
Albert Barnes: Notes on the Bible - 1834
7:19: Give glory to the Lord - A form of solemn adjuration by which the person addressed was called upon before God to declare the truth. The phrase assumes that the glory of God is always promoted by manifestation of the truth (compare the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: My son: Ti2 2:25; Tit 2:2; Jam 1:20; Pe1 3:8, Pe1 3:9
give: Sa1 6:5; Isa 13:12; Jer 13:16; Luk 17:18; Joh 9:24; Rev 16:9
make: Num 5:6, Num 5:7; Ch2 30:22, Ch2 33:12, Ch2 33:13; Ezr 10:10, Ezr 10:11; Psa 32:5, Psa 51:3; Pro 28:13; Jer 3:12, Jer 3:13; Dan 9:4; Rom 10:10; Jo1 1:8-10
tell me: Sa1 14:43; Jon 1:8-10
Carl Friedrich Keil and Franz Delitzsch
7:19
When Achan had been discovered to be the criminal, Joshua charged him to give honour and praise to the Lord, and to confess without reserve what he had done. It is not ironically, or with dissimulation, that Joshua addresses him as "my son," but with "sincere paternal regard."
(Note: To these remarks Calvin also adds: "This example serves as a lesson to judges, that when punishing crimes they should moderate their rigour, and not lose all the feelings of humanity; and, on the other hand, that whilst merciful they should not be careless or remiss.")
"Give glory to the Lord:" this is a solemn formula of adjuration, by which a person was summoned to confess the truth before the face of God (cf. Jn 9:24). "And give Him praise:" the meaning is not, "make confession," but give praise, as Ezra 10:11 clearly shows. Through a confession of the truth Achan was to render to God, as the Omniscient, the praise and honour that were due.
Geneva 1599
7:19 And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and (i) make confession unto him; and tell me now what thou hast done; hide [it] not from me.
(i) By declaring truth: for God is glorified when the truth is confessed.
John Gill
7:19 And Joshua said unto Achan, my son,.... Treating him in a very humane, affectionate, and respectable manner, though so great a criminal, being a subject of his, and of the same religion and nation:
give, I pray thee, glory to the Lord God of Israel, by acknowledging his omniscience, justice, power, truth, and faithfulness; as in his promises so in his threatenings:
and make confession unto him; of the sin he had been guilty of; this Joshua might urge, partly for his own good, who might more reasonably expect the forgiveness of his sin: so it is said in the Misnah (a), whoever confesses has a part in the world to come, for so we find concerning Achan, Josh 7:19; and partly for the glory of God, this being the instance in which he is directed to give it to him; and partly on account of others, particularly the tribe, family, and household to whom he belonged, who after all might not be satisfied thoroughly that he was guilty, unless he had confessed it: according to Maimonides (b), this was but a temporary law on which Achan was put to death; for, he says, our law condemns no man to death on his own confession, nor on the prophecy of a prophet, who says that he committed such a theft; and it was not on his confession, but by the order of God, determining the affair by lot, that he was put to death: the confession Joshua directs to was not what was made to man, but to God, that is, of the evil of it, and as committed against God, though the fact itself was to be owned before man, as follows:
and tell me now what thou hast done, hide it not from me; what were the particular things he had taken; the lot showed he had taken something, but what that was, as yet was unknown, and where it was; and this Joshua desires him he would inform him of and satisfy him about, and without any reserve openly declare the truth.
(a) Sanhedrin, c. 6. sect. 2. (b) Pirush in ib. & Hilchot Sanhedrin, c. 18. sect. 6.
John Wesley
7:19 My son - So he calls him, to shew, that this severe inquisition and sentence did not proceed from any hatred to his person, which he loved as a father doth his son, and as a prince ought to do each of his subjects. The Lord God of Israel - As thou hast highly dishonoured him, now take the blame to thyself, and ascribe unto God the glory of his omniscience in knowing thy sin, of his justice in punishing it in thee, and others for thy sake; of his omnipotency, which was obstructed by thee; and of his kindness and faithfulness to his people, which was eclipsed by thy wickedness; all which will now be evident by thy sin confessed and punished.
Robert Jamieson, A. R. Fausset and David Brown
7:19 Joshua said unto Achan, My son, give . . . glory to God--a form of adjuration to tell the truth.
7:207:20: Պատասխանի ետ Աքար եւ ասէ ցՅեսու. Արդարեւ ե՛ս մեղայ առաջի Տեառն Աստուծոյ Իսրայէլի. զայս ինչ եւ զայս գործեցի[2190]. [2190] Օրինակ մի. Արդարեւ խոտորեցայ առաջի Տեառն Աստուծոյ Իսրայէլի՝ զայս ինչ եւ զայս ինչ գոր՛՛։
20. Աքարը պատասխան տուեց եւ ասաց Յեսուին. «Արդարեւ, ես մեղք գործեցի Իսրայէլի Տէր Աստծու առաջ եւ այս բանը արեցի.
20 Աքար պատասխան տուաւ Յեսուին եւ ըսաւ. «Իրաւցնէ ես Իսրայէլի Տէր Աստուծոյն դէմ մեղք գործեցի. ահա ըրածս։
Պատասխանի ետ Աքար եւ ասէ ցՅեսու. Արդարեւ ես մեղայ առաջի Տեառն Աստուծոյ Իսրայելի. զայս ինչ եւ զայս գործեցի:

7:20: Պատասխանի ետ Աքար եւ ասէ ցՅեսու. Արդարեւ ե՛ս մեղայ առաջի Տեառն Աստուծոյ Իսրայէլի. զայս ինչ եւ զայս գործեցի[2190].
[2190] Օրինակ մի. Արդարեւ խոտորեցայ առաջի Տեառն Աստուծոյ Իսրայէլի՝ զայս ինչ եւ զայս ինչ գոր՛՛։
20. Աքարը պատասխան տուեց եւ ասաց Յեսուին. «Արդարեւ, ես մեղք գործեցի Իսրայէլի Տէր Աստծու առաջ եւ այս բանը արեցի.
20 Աքար պատասխան տուաւ Յեսուին եւ ըսաւ. «Իրաւցնէ ես Իսրայէլի Տէր Աստուծոյն դէմ մեղք գործեցի. ահա ըրածս։
zohrab-1805▾ eastern-1994▾ western am▾
7:2020: В ответ Иисусу Ахан сказал: точно, я согрешил пред Господом Богом Израилевым и сделал то и то:
7:20 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Αχαρ αχαρ the Ἰησοῖ ιησους Iēsous; Iisus καὶ και and; even εἶπεν επω say; speak ἀληθῶς αληθως truly ἥμαρτον αμαρτανω sin ἐναντίον εναντιον next to; before κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel οὕτως ουτως so; this way καὶ και and; even οὕτως ουτως so; this way ἐποίησα ποιεω do; make
7:20 וַ wa וְ and יַּ֧עַן yyˈaʕan ענה answer עָכָ֛ן ʕāḵˈān עָכָן Achan אֶת־ ʔeṯ- אֵת [object marker] יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אָמְנָ֗ה ʔomnˈā אָמְנָה indeed אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i חָטָ֨אתִי֙ ḥāṭˈāṯî חטא miss לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כָ ḵā כְּ as זֹ֥את zˌōṯ זֹאת this וְ wᵊ וְ and כָ ḵā כְּ as זֹ֖את zˌōṯ זֹאת this עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
7:20. responditque Achan Iosue et dixit ei vere ego peccavi Domino Deo Israhel et sic et sic feciAnd Achan answered Josue, and said to him: Indeed I have sinned against the Lord, the God of Israel, and thus and thus have I done.
20. And Achan answered Joshua, and said, Of a truth I have sinned against the LORD, the God of Israel, and thus and thus have I done:
7:20. And Achan responded to Joshua, and he said to him: “Truly, I have sinned against the Lord, the God of Israel, and I have done one thing and another.
7:20. And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:
And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:

20: В ответ Иисусу Ахан сказал: точно, я согрешил пред Господом Богом Израилевым и сделал то и то:
7:20
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Αχαρ αχαρ the
Ἰησοῖ ιησους Iēsous; Iisus
καὶ και and; even
εἶπεν επω say; speak
ἀληθῶς αληθως truly
ἥμαρτον αμαρτανω sin
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
οὕτως ουτως so; this way
καὶ και and; even
οὕτως ουτως so; this way
ἐποίησα ποιεω do; make
7:20
וַ wa וְ and
יַּ֧עַן yyˈaʕan ענה answer
עָכָ֛ן ʕāḵˈān עָכָן Achan
אֶת־ ʔeṯ- אֵת [object marker]
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אָמְנָ֗ה ʔomnˈā אָמְנָה indeed
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
חָטָ֨אתִי֙ ḥāṭˈāṯî חטא miss
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כָ ḵā כְּ as
זֹ֥את zˌōṯ זֹאת this
וְ wᵊ וְ and
כָ ḵā כְּ as
זֹ֖את zˌōṯ זֹאת this
עָשִֽׂיתִי׃ ʕāśˈîṯî עשׂה make
7:20. responditque Achan Iosue et dixit ei vere ego peccavi Domino Deo Israhel et sic et sic feci
And Achan answered Josue, and said to him: Indeed I have sinned against the Lord, the God of Israel, and thus and thus have I done.
7:20. And Achan responded to Joshua, and he said to him: “Truly, I have sinned against the Lord, the God of Israel, and I have done one thing and another.
7:20. And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:20: I have sinned against the Lord God - This seems a very honest and hearty confession, and there is hope that this poor culprit escaped perdition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: Indeed: Gen 42:21; Exo 10:16; Num 22:34; Sa1 15:24, Sa1 15:30; Job 7:20, Job 33:27; Psa 38:18; Mat 27:4
Carl Friedrich Keil and Franz Delitzsch
7:20
Achan then acknowledge his sin, and confessed that he had appropriated to himself from among the booty a beautiful Babylonish cloak, 200 shekels of silver, and a tongue of gold of 50 shekels weight. The form ואראה is not to be abbreviated into וארא, according to the Keri, as the form is by no means rare in verbs ה.ל "A Babylonish cloak" (lit. a cloak of Shinar, or Babylon) is a costly cloak, artistically worked, such as were manufactured in Babylon, and distributed far and wide through the medium of commerce.
(Note: Plinius h. n. viii. 48: Colores diversos picturae vestium intexere Babylon maxime celebravit et nomen imposuit. (See Heeren Ideen. i. 2, pp. 205ff., and Movers Phnizier, ii. 3, pp. 258ff.) The Sept. rendering is ψιλή ποικίλη, i.e., a Babylonian cloak ornamented with pictures. It is called ψιλή because it was cut smooth, and ποικίλη because it was covered with coloured figures, either of men or animals, sometimes woven, at other times worked with the needle (Fischer. graec de vers. libr. V. T. pp. 87-8).)
Two hundred shekels of silver was about 25. "A tongue of gold" (according to Luther, "ornaments made in the shape of tongues") was certainly a golden ornament in the form of a tongue, the use of which is unknown; it was of considerable size, as it weighed 50 shekels, i.e., 13,700 grains. It is not necessary to suppose that it was a golden dagger, as many do, simply because the ancient Romans gave the name lingula to an oblong dagger formed in the shape of a tongue. Achan had hidden these things in the ground in the midst of his tent, and the silver "under it," i.e., under these things (the suffix is neuter, and must be understood as referring to all the things with the exception of the silver). The Babylonish cloak and the tongue of gold were probably placed in a chest; at any rate they would be carefully packed up, and the silver was placed underneath. The article in האהלי, which occurs twice, as it also does in Josh 8:33; Lev 27:33; Mic 2:12, is probably to be explained in the manner suggested by Hengstenberg, viz., that the article and noun became so fused into one, that the former lost its proper force.
John Gill
7:20 And Achan answered Joshua, and said,.... He made a free and open confession of his sin:
indeed I have sinned against the Lord God of Israel; against him who had been so good to Israel in many instances, and particularly in delivering Jericho into their hands in so extraordinary a manner; against a law of his, respecting the spoil of that city, which sin was the more aggravated thereby; and that he had committed the sin he was taken for and charged with, he owns was a true and real fact:
and thus and thus have I done; such and such things have I taken, and in the manner as follows.
John Wesley
7:20 Indeed I have sinned - He seems to make a sincere and ingenuous confession, and loads his sin with all just aggravations. Against the Lord - Against his express command, and glorious attributes. God of Israel - The true God, who hath chosen me and all Israel to be the people of his peculiar love and care.
7:217:21: տեսի յաւարին ամղա՛ն մի նկարէն գեղեցիկ, եւ երկերիւր երկդրամեան արծաթոյ, եւ լեզու մի ոսկի՝ որոյ յիսուն երկդրամեան էր ձոյլ նորա. եւ ցանկացեալ նոցա առի՛. եւ ահաւանիկ թաքուցեալ կայ ընդ հողով ՚ի վրանի իմում. եւ արծաթն թաքուցեալ կայ ՚ի ներքոյ նոցա։
21. աւարի մէջ տեսայ մի գեղեցիկ նկարազարդ վերարկու, երկու հարիւր սիկղ արծաթ եւ մի ձուլակտոր ոսկի, որի ծանրութիւնը յիսուն սիկղ էր, սաստիկ ցանկացայ եւ առայ դրանք: Ահա դրանք թաքցուած են հողի տակ իմ վրանում, իսկ արծաթը թաքցուած է դրանց տակ»:
21 Այսինքն աւարին մէջ աղուոր բանուած Բաբելոնի վերարկու մը ու երկու հարիւր սիկղ արծաթ եւ յիսուն սիկղի ծանրութեամբ ոսկի լեզու մը տեսայ ու ցանկանալով առի եւ ահա անոնք իմ վրանիս մէջ հողին տակ պահուած են ու արծաթը անոր տակն է»։
տեսի յաւարին ամղան մի նկարէն գեղեցիկ, եւ երկերիւր երկդրամեան արծաթոյ, եւ լեզու մի ոսկի որոյ յիսուն երկդրամեան էր ձոյլ նորա, եւ ցանկացեալ նոցա առի. եւ ահաւանիկ թաքուցեալ կայ ընդ հողով ի վրանի իմում, եւ արծաթն թաքուցեալ կայ ի ներքոյ նոցա:

7:21: տեսի յաւարին ամղա՛ն մի նկարէն գեղեցիկ, եւ երկերիւր երկդրամեան արծաթոյ, եւ լեզու մի ոսկի՝ որոյ յիսուն երկդրամեան էր ձոյլ նորա. եւ ցանկացեալ նոցա առի՛. եւ ահաւանիկ թաքուցեալ կայ ընդ հողով ՚ի վրանի իմում. եւ արծաթն թաքուցեալ կայ ՚ի ներքոյ նոցա։
21. աւարի մէջ տեսայ մի գեղեցիկ նկարազարդ վերարկու, երկու հարիւր սիկղ արծաթ եւ մի ձուլակտոր ոսկի, որի ծանրութիւնը յիսուն սիկղ էր, սաստիկ ցանկացայ եւ առայ դրանք: Ահա դրանք թաքցուած են հողի տակ իմ վրանում, իսկ արծաթը թաքցուած է դրանց տակ»:
21 Այսինքն աւարին մէջ աղուոր բանուած Բաբելոնի վերարկու մը ու երկու հարիւր սիկղ արծաթ եւ յիսուն սիկղի ծանրութեամբ ոսկի լեզու մը տեսայ ու ցանկանալով առի եւ ահա անոնք իմ վրանիս մէջ հողին տակ պահուած են ու արծաթը անոր տակն է»։
zohrab-1805▾ eastern-1994▾ western am▾
7:2121: между добычею увидел я одну прекрасную Сеннаарскую одежду и двести сиклей серебра и слиток золота весом в пятьдесят сиклей; это мне полюбилось и я взял это; и вот, оно спрятано в земле среди шатра моего, и серебро под ним.
7:21 εἶδον οραω view; see ἐν εν in τῇ ο the προνομῇ προνομη various; varied καλὴν καλος fine; fair καὶ και and; even διακόσια διακοσιοι two hundred δίδραχμα διδραχμον hundred dollars ἀργυρίου αργυριον silver piece; money καὶ και and; even γλῶσσαν γλωσσα tongue μίαν εις.1 one; unit χρυσῆν χρυσεος of gold; golden πεντήκοντα πεντηκοντα fifty διδράχμων διδραχμον hundred dollars καὶ και and; even ἐνθυμηθεὶς ενθυμεομαι devise; plan αὐτῶν αυτος he; him ἔλαβον λαμβανω take; get καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὰ αυτος he; him ἐγκέκρυπται εγκρυπτω encrypt; conceal ἐν εν in τῇ ο the γῇ γη earth; land ἐν εν in τῇ ο the σκηνῇ σκηνη tent μου μου of me; mine καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money κέκρυπται κρυπτω hide ὑποκάτω υποκατω underneath αὐτῶν αυτος he; him
7:21 וָו *wā וְ and אֵ֣רֶאאראה *ʔˈēre ראה see בַ va בְּ in † הַ the שָּׁלָ֡ל ššālˈāl שָׁלָל plunder אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour שִׁנְעָר֩ šinʕˌār שִׁנְעָר Shinar אַחַ֨ת ʔaḥˌaṯ אֶחָד one טֹובָ֜ה ṭôvˈā טֹוב good וּ û וְ and מָאתַ֧יִם māṯˈayim מֵאָה hundred שְׁקָלִ֣ים šᵊqālˈîm שֶׁקֶל shekel כֶּ֗סֶף kˈesef כֶּסֶף silver וּ û וְ and לְשֹׁ֨ון lᵊšˌôn לָשֹׁון tongue זָהָ֤ב zāhˈāv זָהָב gold אֶחָד֙ ʔeḥˌāḏ אֶחָד one חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five שְׁקָלִים֙ šᵊqālîm שֶׁקֶל shekel מִשְׁקָלֹ֔ו mišqālˈô מִשְׁקָל weight וָֽ wˈā וְ and אֶחְמְדֵ֖ם ʔeḥmᵊḏˌēm חמד desire וָֽ wˈā וְ and אֶקָּחֵ֑ם ʔeqqāḥˈēm לקח take וְ wᵊ וְ and הִנָּ֨ם hinnˌām הִנֵּה behold טְמוּנִ֥ים ṭᵊmûnˌîm טמן hide בָּ bā בְּ in † הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הָ hā הַ the אָֽהֳלִ֖י ʔˈohᵒlˌî אֹהֶל tent וְ wᵊ וְ and הַ ha הַ the כֶּ֥סֶף kkˌesef כֶּסֶף silver תַּחְתֶּֽיהָ׃ taḥtˈeʸhā תַּחַת under part
7:21. vidi enim inter spolia pallium coccineum valde bonum et ducentos siclos argenti regulamque auream quinquaginta siclorum et concupiscens abstuli et abscondi in terra contra medium tabernaculi mei argentumque fossa humo operuiFor I saw among the spoils a scarlet garment, exceeding good, and two hundred sicles of silver, and a golden rule of fifty sicles: and I coveted them, and I took them away, and hid them in the ground in the midst of my tent, and the silver I covered with the earth that I dug up.
21. when I saw among the spoil a goodly Babylonish mantle, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, beheld, they are hid in the earth in the midst of my tent, and the silver under it.
7:21. For I saw among the spoils a very fine scarlet cloak, and two hundred shekels of silver, and a gold bar of fifty shekels. And coveting these, I took and hid them in the ground near the middle of my tent, and I covered the silver with the soil that I had dug.”
7:21. When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it.
When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it:

21: между добычею увидел я одну прекрасную Сеннаарскую одежду и двести сиклей серебра и слиток золота весом в пятьдесят сиклей; это мне полюбилось и я взял это; и вот, оно спрятано в земле среди шатра моего, и серебро под ним.
7:21
εἶδον οραω view; see
ἐν εν in
τῇ ο the
προνομῇ προνομη various; varied
καλὴν καλος fine; fair
καὶ και and; even
διακόσια διακοσιοι two hundred
δίδραχμα διδραχμον hundred dollars
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
γλῶσσαν γλωσσα tongue
μίαν εις.1 one; unit
χρυσῆν χρυσεος of gold; golden
πεντήκοντα πεντηκοντα fifty
διδράχμων διδραχμον hundred dollars
καὶ και and; even
ἐνθυμηθεὶς ενθυμεομαι devise; plan
αὐτῶν αυτος he; him
ἔλαβον λαμβανω take; get
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὰ αυτος he; him
ἐγκέκρυπται εγκρυπτω encrypt; conceal
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
μου μου of me; mine
καὶ και and; even
τὸ ο the
ἀργύριον αργυριον silver piece; money
κέκρυπται κρυπτω hide
ὑποκάτω υποκατω underneath
αὐτῶν αυτος he; him
7:21
וָו
*wā וְ and
אֵ֣רֶאאראה
*ʔˈēre ראה see
בַ va בְּ in
הַ the
שָּׁלָ֡ל ššālˈāl שָׁלָל plunder
אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour
שִׁנְעָר֩ šinʕˌār שִׁנְעָר Shinar
אַחַ֨ת ʔaḥˌaṯ אֶחָד one
טֹובָ֜ה ṭôvˈā טֹוב good
וּ û וְ and
מָאתַ֧יִם māṯˈayim מֵאָה hundred
שְׁקָלִ֣ים šᵊqālˈîm שֶׁקֶל shekel
כֶּ֗סֶף kˈesef כֶּסֶף silver
וּ û וְ and
לְשֹׁ֨ון lᵊšˌôn לָשֹׁון tongue
זָהָ֤ב zāhˈāv זָהָב gold
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five
שְׁקָלִים֙ šᵊqālîm שֶׁקֶל shekel
מִשְׁקָלֹ֔ו mišqālˈô מִשְׁקָל weight
וָֽ wˈā וְ and
אֶחְמְדֵ֖ם ʔeḥmᵊḏˌēm חמד desire
וָֽ wˈā וְ and
אֶקָּחֵ֑ם ʔeqqāḥˈēm לקח take
וְ wᵊ וְ and
הִנָּ֨ם hinnˌām הִנֵּה behold
טְמוּנִ֥ים ṭᵊmûnˌîm טמן hide
בָּ בְּ in
הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הָ הַ the
אָֽהֳלִ֖י ʔˈohᵒlˌî אֹהֶל tent
וְ wᵊ וְ and
הַ ha הַ the
כֶּ֥סֶף kkˌesef כֶּסֶף silver
תַּחְתֶּֽיהָ׃ taḥtˈeʸhā תַּחַת under part
7:21. vidi enim inter spolia pallium coccineum valde bonum et ducentos siclos argenti regulamque auream quinquaginta siclorum et concupiscens abstuli et abscondi in terra contra medium tabernaculi mei argentumque fossa humo operui
For I saw among the spoils a scarlet garment, exceeding good, and two hundred sicles of silver, and a golden rule of fifty sicles: and I coveted them, and I took them away, and hid them in the ground in the midst of my tent, and the silver I covered with the earth that I dug up.
7:21. For I saw among the spoils a very fine scarlet cloak, and two hundred shekels of silver, and a gold bar of fifty shekels. And coveting these, I took and hid them in the ground near the middle of my tent, and I covered the silver with the soil that I had dug.”
7:21. When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
7:21: A goodly Babylonish garment - אדרת שנער addereth shinar, a splendid or costly robe of Shinar; but as Babylon or Babel was built in the plain of Shinar, the word has in general been translated Babylon in this place. It is very probable that this was the robe of the king of Jericho, for the same word is used, Jon 3:6, to express the royal robe, of the king of Nineveh which he laid aside in order to humble himself before God. Bochart and Calmet have shown at large that Babylonish robes were very splendid, and in high reputation. "They are," says Calmet, "generally allowed to have been of various colors, though some suppose they were woven thus; others, that they were embroidered with the needle; and others, that they were painted. Silius Italicus appears to think they were woven thus: -
Vestis spirantes referens subtemine vultus,
Quos radio caelat Babylon.
Punic. lib. xiv., ver. 667.
Martial seems to say they were embroidered with the needle: -
Non ego praetulerim Babylonia Picta superbe
Textra, Semiramia quae variantur Acu.
Lib. viii., E. 28, ver. 17.
Pliny (lib. viii., c. 48) and Apuleius (Florid. lib. i). speak of them as if painted: "Colores diversos picturae intexere Babylon maxime celebravit, et nomen imposuit." Thus far Calmet: but it may be observed that the clothes woven of divers colors at Babylon, which were so greatly celebrated, and hence called Babylonish garments, appear rather to have had the pictures woven or embroidered in them than painted on them, as Calmet supposes, though it is most likely the figures referred to were the work of the needle after the cloth came from the loom. Aquila translates the original, אדרת שנער addereth shinar, by στολην βαβυλονικην, a Babylonish robe; Symmachus, ενδυμα συναρ, a robe of Synar; the Septuagint, ψιλην ποικιλην, a fine garment of different colors; and the Vulgate, pallium coccineum, a scarlet cloak. There is no doubt it was both beautiful and costly, and on these grounds it was coveted by Achan.
Two hundred shekels of silver - At three shillings per shekel, amount to about 30l. sterling.
A wedge of gold - A tongue of gold, לשון זהב leshon zahab what we commonly call an ingot of gold, a corruption of the word lingot, signifying a little tongue, of fifty shekels weight. These fifty shekels, in weight 29 oz. 15 15/31 gr., at 2l. 5s. 2 1/2 42/93d. per shekel, would be worth about 113l. 0s. 10 3/4d. This verse gives us a notable instance of the progress of sin. It
1. enters by the eye;
2. sinks into the heart;
3. actuates the hand; and,
4. leads to secrecy and dissimulation.
I saw, etc, I coveted, etc. I took and hid them in the earth. Thus says St. James: "When lust (evil desire) is conceived it bringeth forth sin; and when sin is finished it bringeth forth death," Jos 1:15.
Albert Barnes: Notes on the Bible - 1834
7:21: A goodly Babylonian garment - literally, "a robe or cloak of Shinar," the plain in which Babylon was situated Gen 10:10. It was a long robe such as was worn by kings on state occasions Jon 3:6, and by prophets Kg1 19:13; Zac 13:4. The Assyrians were in early times famous for the manufacture of beautiful dyed and richly embroidered robes (compare Eze 23:15). That such a robe should be found in a Canaanite city is natural enough. The productions of the far East found their way through Palestine both southward toward Egypt and westward through Tyre to the countries bordering on the Mediterranean. (Compare Eze 27:24 and the context.)
Wedge of gold - i. e. some implement or ornament of gold shaped like a wedge or tongue. The name lingula was given by the Romans to a spoon and to an oblong dagger made in shape of a tongue. The weight of this "wedge" was fifty shekels, i. e. about twenty-five ounces (see Exo 38:24 note). The silver was under the rest of the stolen property. The mantle would naturally be placed uppermost, and be used to cover up the others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: I saw: Gen 3:6, Gen 6:2; Sa2 11:2; Job 31:1; Psa 119:37; Pro 23:31, Pro 28:22; Mat 5:28, Mat 5:29; Jo1 2:15, Jo1 2:16
Babylonish garment: Addereth shinâ r, "a splendid or costly robe of Shinar," the plain in which Babylon stood. Bochart and Calmet have shewn at large, that Babylonish robes were very splendid, and in high reputation. Calmet says, they are generally allowed to have been of various colours, though some suppose they were woven thus; others, that they were embroidered with the needle; and others, that they were painted. Silius Italicus seems to think they were woven. Martial supposes them to have been embroidered with the needle; and Pliny and Apuleius speak of them as painted. Gen 10:10 *marg.
wedge: Heb. tongue
I coveted: Exo 20:17; Deu 7:25; Kg1 21:1, Kg1 21:2; Kg2 5:20-27; Hab 2:9; Luk 12:15; Rom 7:7, Rom 7:8; Eph 5:3; Col 3:5; Ti1 6:9, Ti1 6:10; Heb 13:5; Pe2 2:15
took them: Pro 4:23; Mic 2:1, Mic 2:2; Jam 1:15
they are hid: Sa2 11:6-17; Kg2 5:24, Kg2 5:25; Isa 28:15, Isa 29:15; Luk 12:2
Geneva 1599
7:21 When I saw among the spoils a goodly (k) Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they [are] hid in the earth in the midst of my tent, and the silver under it.
(k) Such a rich garment as the states of Babylon wore.
John Gill
7:21 When I saw among the spoils a goodly Babylonish garment,.... One, as the Targum adds, for no more was taken; a garment made of Babylonish wool, as Jarchi; or a valuable garment made in Babylon, called "Shinar", for that is the word in the text, so Kimchi and Abarbinel; and Babylonian garments were in great esteem in other nations: Pliny says (c) Babylon was famous for garments interwoven with pictures of divers colours, and which gave name to them; and Plutarch (d) relates, that Cato in his great modesty, and being an enemy to luxury, having a Babylonish garment that came to him by inheritance, ordered it immediately to be sold: the Vulgate Latin version calls it a scarlet robe; and in some Jewish writings (e) it is interpreted, a garment of Babylonian purple, as if it only respected the colour; and purple and scarlet are sometimes promiscuously used and put for the same, see Mt 27:28; and were the colour worn by kings: and Josephus here calls it a royal garment, wholly interwoven with gold (f); and some have thought it to be the garment of the king of Jericho, which is not unlikely; however, it is much more probable than that Jericho was subject to the king of Babylon, and that he had palaces in Jericho, and when he came thither was clothed with this robe, so Jarchi; as is elsewhere said (g) by others, that he had a deputy who resided in Jericho, who sent dates to the king of Babylon, and the king sent him gifts, among which was a garment of Shinar or Babylon:
and two hundred shekels of silver; which, if coined money, was near twenty five English pounds:
and a wedge of gold of fifty shekels weight: or a "tongue of gold" (h); a plate of gold in the shape of a tongue, as Kimchi and Abarbinel; a piece of unwrought gold which weighed fifty shekels, and worth of our money about seventy five pounds, according to Brererwood (i): where he saw these, and from whence he took them, is not said; according to some Jewish writers, these belonged to one of their idols; it is said (k), he saw the Teraphim and the silver they offered before it, and the garment which was spread before it, and the tongue or wedge of gold in its mouth; and he desired them in his heart, and went and took them, and hid them in the midst of his tent: and the Samaritan Chronicle (l) makes him confess that he went into a temple in Jericho and found the above things there: and Masius conjectures that the wedge of gold was a little golden sword, with which the men of Jericho had armed their god, since an ancient poet (m) calls a little sword a little tongue:
then I coveted them, and took them; he is very particular in the account, and gradually proceeds in relating the temptation he was under, and the prevalence of it; it began with his eyes, which were caught with the goodliness of the garments, and the riches he saw; these affected his heart and stirred up covetous desires, which influenced and directed his hands to take them:
and, behold, they are hid in the earth in the midst of my tent; Josephus (n) says, he dug a deep hole or ditch in his tent, and put them there, that is, the Babylonish garment and the wedge of gold; which, as Ben Gersom gathers from Josh 7:25, was wrapped up and hid within the garment; which is not improbable, since otherwise no account is given of that:
and the silver under it; the two hundred shekels of silver lay under the garment in which was the wedge of gold, and so it lay under them both.
(c) Nat. Hist. l. 8. c. 48. (d) In Vita Catonis. (e) Bereshit Rabba, sect. 85. fol. 75. 2. (f) Ut supra. (Nat. Hist. l. 8. c. 48.) (g) Bereshit Rabba, ib. (h) "linguam auream", Montanus, Tigurine version, Masius; "lingulam auream", Junius & Tremellius, Piscator. (i) De Ponder. &. Pret. Vet. Num. c. 5. (k) Pirke Eliezer, ut supra. (c. 38.) (l) Apud Hottinger, ut supra. (Smegm. Oriental. l. 1. c. 8. p. 505.) (m) Naevius apud A. Cell. Noct. Attic. l. 10. c. 25. (n) Ut supra. (Nat. Hist. l. 8. c. 48.)
John Wesley
7:21 When I saw - He accurately describes the progress of his sin, which began at his eye, which he permitted to gaze upon them, which inflamed his desire, and made him covet them; and that desire made him take them; and having taken, resolve to keep them; and to that end hide them in his tent. Babylonish garment - Which were composed with great art with divers colours, and of great price, as appears both from scripture, and Heathen authors. Two hundred shekels - To wit, in weight, not in coin; for as yet they received and payed money by weight. The silver under it - That is, under the Babylonish garment; covered with it, or wrapt up in it.
Robert Jamieson, A. R. Fausset and David Brown
7:21 a goodly Babylonish garment--literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle.
two hundred shekels of silver--equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel.
a wedge of gold--literally, an ingot or bar in the shape of a tongue.
7:227:22: Եւ առաքեաց Յեսու հրեշտակս արս եւ ընթացան ՚ի վրանն ՚ի բանակն. եւ ա՛նդ թաքուցեալ կայր ՚ի վրանի նորա. եւ արծաթն ՚ի ներքոյ նոցա[2191]. [2191] Ոմանք. Եւ այն թաքուցեալ կայր... ՚ի ներքոյ նորա։
22. Յեսուն պատգամաւորներ ուղարկեց, նրանք գնացին բանակատեղի՝ դէպի վրանը. դրանք պահուած էին այնտեղ, նրա վրանում, իսկ արծաթը դրանց տակ էր:
22 Ուստի Յեսու մարդիկ ղրկեց ու անոնք վրանը վազեցին եւ ահա վրանին մէջ պահուած գտան ու արծաթը անոր տակն էր.
Եւ առաքեաց Յեսու հրեշտակս արս, եւ ընթացան ի վրանն [103]ի բանակն. եւ անդ թաքուցեալ կայր ի վրանի նորա, եւ արծաթն ի ներքոյ նոցա:

7:22: Եւ առաքեաց Յեսու հրեշտակս արս եւ ընթացան ՚ի վրանն ՚ի բանակն. եւ ա՛նդ թաքուցեալ կայր ՚ի վրանի նորա. եւ արծաթն ՚ի ներքոյ նոցա[2191].
[2191] Ոմանք. Եւ այն թաքուցեալ կայր... ՚ի ներքոյ նորա։
22. Յեսուն պատգամաւորներ ուղարկեց, նրանք գնացին բանակատեղի՝ դէպի վրանը. դրանք պահուած էին այնտեղ, նրա վրանում, իսկ արծաթը դրանց տակ էր:
22 Ուստի Յեսու մարդիկ ղրկեց ու անոնք վրանը վազեցին եւ ահա վրանին մէջ պահուած գտան ու արծաթը անոր տակն էր.
zohrab-1805▾ eastern-1994▾ western am▾
7:2222: Иисус послал людей, и они побежали в шатер; и вот, [все] это спрятано было в шатре его, и серебро под ним.
7:22 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ἰησοῦς ιησους Iēsous; Iisus ἀγγέλους αγγελος messenger καὶ και and; even ἔδραμον τρεχω run εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks καὶ και and; even ταῦτα ουτος this; he ἦν ειμι be ἐγκεκρυμμένα εγκρυπτω encrypt; conceal εἰς εις into; for τὴν ο the σκηνήν σκηνη tent καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money ὑποκάτω υποκατω underneath αὐτῶν αυτος he; him
7:22 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger וַ wa וְ and יָּרֻ֖צוּ yyārˌuṣû רוץ run הָ hā הַ the אֹ֑הֱלָה ʔˈōhᵉlā אֹהֶל tent וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold טְמוּנָ֛ה ṭᵊmûnˈā טמן hide בְּ bᵊ בְּ in אָהֳלֹ֖ו ʔohᵒlˌô אֹהֶל tent וְ wᵊ וְ and הַ ha הַ the כֶּ֥סֶף kkˌesef כֶּסֶף silver תַּחְתֶּֽיהָ׃ taḥtˈeʸhā תַּחַת under part
7:22. misit ergo Iosue ministros qui currentes ad tabernaculum illius reppererunt cuncta abscondita in eodem loco et argentum simulJosue therefore sent ministers: who running to his tent, found all hid in the same place, together with the silver.
22. So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.
7:22. Therefore, Joshua sent ministers, who, running to his tent, discovered everything hidden in the same place, together with the silver.
7:22. So Joshua sent messengers, and they ran unto the tent; and, behold, [it was] hid in his tent, and the silver under it.
So Joshua sent messengers, and they ran unto the tent; and, behold, [it was] hid in his tent, and the silver under it:

22: Иисус послал людей, и они побежали в шатер; и вот, [все] это спрятано было в шатре его, и серебро под ним.
7:22
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ἰησοῦς ιησους Iēsous; Iisus
ἀγγέλους αγγελος messenger
καὶ και and; even
ἔδραμον τρεχω run
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
καὶ και and; even
ταῦτα ουτος this; he
ἦν ειμι be
ἐγκεκρυμμένα εγκρυπτω encrypt; conceal
εἰς εις into; for
τὴν ο the
σκηνήν σκηνη tent
καὶ και and; even
τὸ ο the
ἀργύριον αργυριον silver piece; money
ὑποκάτω υποκατω underneath
αὐτῶν αυτος he; him
7:22
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
וַ wa וְ and
יָּרֻ֖צוּ yyārˌuṣû רוץ run
הָ הַ the
אֹ֑הֱלָה ʔˈōhᵉlā אֹהֶל tent
וְ wᵊ וְ and
הִנֵּ֧ה hinnˈē הִנֵּה behold
טְמוּנָ֛ה ṭᵊmûnˈā טמן hide
בְּ bᵊ בְּ in
אָהֳלֹ֖ו ʔohᵒlˌô אֹהֶל tent
וְ wᵊ וְ and
הַ ha הַ the
כֶּ֥סֶף kkˌesef כֶּסֶף silver
תַּחְתֶּֽיהָ׃ taḥtˈeʸhā תַּחַת under part
7:22. misit ergo Iosue ministros qui currentes ad tabernaculum illius reppererunt cuncta abscondita in eodem loco et argentum simul
Josue therefore sent ministers: who running to his tent, found all hid in the same place, together with the silver.
7:22. Therefore, Joshua sent ministers, who, running to his tent, discovered everything hidden in the same place, together with the silver.
7:22. So Joshua sent messengers, and they ran unto the tent; and, behold, [it was] hid in his tent, and the silver under it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
7:22
Joshua sent two messengers directly to Achan's tent to fetch the things, and when they were brought he had them laid down before Jehovah, i.e., before the tabernacle, where the whole affair had taken place. הצּיק, here and in 2Kings 15:24, signifies to lay down (synonymous with הצּיג), whilst the Hiphil form is used for pouring out.
John Gill
7:22 So Joshua sent messengers,.... Directly to Achan's tent, to see if it was as he had said, and to bring the things with them:
and they ran unto the tent; either for joy that the iniquity was discovered, as Kimchi; or that none of the tribe of Judah or of Achan's family or relations should get there before them, and take them from thence and make void the lot; so Jarchi, Ben Gersom, and Abarbinel; but, no doubt, it is remarked, to show the readiness and diligence of the messengers to obey the order of Joshua:
and, behold, it was hid in his tent, and the silver under it; as Achan had said.
John Wesley
7:22 Sent messengers - That the truth of his confession might be unquestionable, which some, peradventure might think was forced from him. And they ran - Partly longing to free themselves and all the people from the curse under which they lay; and partly that none of Achan's relations might get thither before them, and take away the things. It was hid - That is, the parcel of things mentioned, Josh 7:21 and Josh 7:24.
Robert Jamieson, A. R. Fausset and David Brown
7:22 Joshua sent messengers, and they ran unto the tent--from impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of the ban.
7:237:23: հանի՛ն զայն ՚ի վրանէ անտի եւ բերին առ Յեսու եւ առ ծերսն Իսրայէլի՝ եւ եդին առաջի Տեառն։
23. Նրանք հանեցին դրանք վրանից, բերին Յեսուի եւ Իսրայէլի ծերերի մօտ եւ դրին Տիրոջ առաջ:
23 Զանոնք վրանին մէջէն առնելով Յեսուին ու բոլոր Իսրայէլի որդիներուն բերին եւ զանոնք Տէրոջը առջեւ դրին։
հանին զայն ի վրանէ անտի եւ բերին առ Յեսու եւ առ [104]ծերսն Իսրայելի, եւ եդին առաջի Տեառն:

7:23: հանի՛ն զայն ՚ի վրանէ անտի եւ բերին առ Յեսու եւ առ ծերսն Իսրայէլի՝ եւ եդին առաջի Տեառն։
23. Նրանք հանեցին դրանք վրանից, բերին Յեսուի եւ Իսրայէլի ծերերի մօտ եւ դրին Տիրոջ առաջ:
23 Զանոնք վրանին մէջէն առնելով Յեսուին ու բոլոր Իսրայէլի որդիներուն բերին եւ զանոնք Տէրոջը առջեւ դրին։
zohrab-1805▾ eastern-1994▾ western am▾
7:2323: Они взяли это из шатра и принесли к Иисусу и ко всем сынам Израилевым и положили пред Господом.
7:23 καὶ και and; even ἐξήνεγκαν εκφερω bring out / forth; carry out αὐτὰ αυτος he; him ἐκ εκ from; out of τῆς ο the σκηνῆς σκηνη tent καὶ και and; even ἤνεγκαν φερω carry; bring πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus καὶ και and; even τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔθηκαν τιθημι put; make αὐτὰ αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
7:23 וַ wa וְ and יִּקָּחוּם֙ yyiqqāḥûm לקח take מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הָ hā הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent וַ wa וְ and יְבִאוּם֙ yᵊviʔûm בוא come אֶל־ ʔel- אֶל to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּצִּקֻ֖ם yyaṣṣiqˌum יצק pour לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:23. auferentesque de tentorio tulerunt ea ad Iosue et ad omnes filios Israhel proieceruntque ante DominumAnd taking them away out of the tent, they brought them to Josue, and to all the children of Israel, and threw them down before the Lord.
23. And they took them from the midst of the tent, and brought them unto Joshua, and unto all the children of Israel; and they laid them down before the LORD.
7:23. And taking these from the tent, they brought them to Joshua, and to all the sons of Israel, and they cast them down before the Lord.
7:23. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.
And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD:

23: Они взяли это из шатра и принесли к Иисусу и ко всем сынам Израилевым и положили пред Господом.
7:23
καὶ και and; even
ἐξήνεγκαν εκφερω bring out / forth; carry out
αὐτὰ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
σκηνῆς σκηνη tent
καὶ και and; even
ἤνεγκαν φερω carry; bring
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
καὶ και and; even
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔθηκαν τιθημι put; make
αὐτὰ αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
7:23
וַ wa וְ and
יִּקָּחוּם֙ yyiqqāḥûm לקח take
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הָ הַ the
אֹ֔הֶל ʔˈōhel אֹהֶל tent
וַ wa וְ and
יְבִאוּם֙ yᵊviʔûm בוא come
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּצִּקֻ֖ם yyaṣṣiqˌum יצק pour
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
7:23. auferentesque de tentorio tulerunt ea ad Iosue et ad omnes filios Israhel proieceruntque ante Dominum
And taking them away out of the tent, they brought them to Josue, and to all the children of Israel, and threw them down before the Lord.
7:23. And taking these from the tent, they brought them to Joshua, and to all the sons of Israel, and they cast them down before the Lord.
7:23. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: laid them out: Heb. poured, Jos 7:23
John Gill
7:23 And they took them out of the midst of the tent,.... Out of the place, hole, or pit in which they were hid:
and brought them to Joshua and to the children of Israel; to Joshua as the chief ruler, and to the elders and heads of the tribes assembled together:
and laid them out before the Lord; or "poured them out" (o); the golden wedge, out of the garment in which it was wrapped, and the two hundred shekels of silver found under it: it seems as if these were poured or laid out separately upon the ground before the tabernacle, where the ark of the Lord was, they belonging to the spoils which were devoted to him; as well as hereby they were plainly seen by the Israelites, that these were the very things which Achan had confessed.
(o) "fundentes", Munster; "fuderunt", Piscator.
John Wesley
7:23 Before the Lord - Where Joshua and the elders continued yet in their assembly waiting for the issue.
7:247:24: Եւ ա՛ռ Յեսու զԱքար զորդի Զարայի, եւ եհան զնա ՚ի ձորն Աքովրայ, եւ զուստերս նորա եւ զդստերս նորա, եւ զարջառ նորա, եւ զէշ նորա, եւ զամենայն զոչխարս նորա, եւ զվրանս նորա, եւ զամենայն ինչս նորա. եւ ամենայն Իսրայէլ ընդ նմա. եւ ած զնա յԵմակն Աքովրայ[2192]։ [2192] Ոմանք. ՚Ի բարկութենէ սրտմտութեան... զնա Եմեկ Նաքովրայ։
24. Յեսուն, նրա հետ եւ բոլոր իսրայէլացիները վերցրին Զարայի որդի Աքարին, նրա որդիներին եւ դուստրերին, նրա արջառը, էշը, նրա բոլոր ոչխարները, բոլոր վրանները, նրա ամբողջ ունեցուածքը եւ բերեցին Աքորի ձորը:
24 Այն ատեն Յեսու ու իրեն հետ բոլոր Իսրայէլ՝ Զարայեան Աքարը ու այն արծաթը եւ վերարկուն ու ոսկի լեզուն եւ անոր տղաքը, աղջիկները, արջառները, էշերը, ոչխարները, վրանն ու անոր ամէն բանը առին եւ զանոնք Աքովրի ձորը հանեցին։
Եւ ա՛ռ Յեսու զԱքար զորդի Զարայի, եւ [105]եհան զնա ի ձորն Աքովրայ``, եւ զուստերս նորա եւ զդստերս նորա եւ զարջառ նորա եւ զէշ նորա եւ զամենայն զոչխարս նորա, եւ զվրանս նորա եւ զամենայն ինչս նորա, եւ ամենայն Իսրայէլ ընդ նմա, եւ ած զնոսա յԵմակն Աքովրայ:

7:24: Եւ ա՛ռ Յեսու զԱքար զորդի Զարայի, եւ եհան զնա ՚ի ձորն Աքովրայ, եւ զուստերս նորա եւ զդստերս նորա, եւ զարջառ նորա, եւ զէշ նորա, եւ զամենայն զոչխարս նորա, եւ զվրանս նորա, եւ զամենայն ինչս նորա. եւ ամենայն Իսրայէլ ընդ նմա. եւ ած զնա յԵմակն Աքովրայ[2192]։
[2192] Ոմանք. ՚Ի բարկութենէ սրտմտութեան... զնա Եմեկ Նաքովրայ։
24. Յեսուն, նրա հետ եւ բոլոր իսրայէլացիները վերցրին Զարայի որդի Աքարին, նրա որդիներին եւ դուստրերին, նրա արջառը, էշը, նրա բոլոր ոչխարները, բոլոր վրանները, նրա ամբողջ ունեցուածքը եւ բերեցին Աքորի ձորը:
24 Այն ատեն Յեսու ու իրեն հետ բոլոր Իսրայէլ՝ Զարայեան Աքարը ու այն արծաթը եւ վերարկուն ու ոսկի լեզուն եւ անոր տղաքը, աղջիկները, արջառները, էշերը, ոչխարները, վրանն ու անոր ամէն բանը առին եւ զանոնք Աքովրի ձորը հանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
7:2424: Иисус и все Израильтяне с ним взяли Ахана, сына Зарина, и серебро, и одежду, и слиток золота, и сыновей его и дочерей его, и волов его и ослов его, и овец его и шатер его, и все, что у него [было], и вывели их на долину Ахор.
7:24 καὶ και and; even ἔλαβεν λαμβανω take; get Ἰησοῦς ιησους Iēsous; Iisus τὸν ο the Αχαρ αχαρ son Ζαρα ζαρα Zara καὶ και and; even ἀνήγαγεν αναγω lead up; head up αὐτὸν αυτος he; him εἰς εις into; for φάραγγα φαραγξ gorge Αχωρ αχωρ and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the μόσχους μοσχος calf αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the ὑποζύγια υποζυγιον beast of burden αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the πρόβατα προβατον sheep αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἀνήγαγεν αναγω lead up; head up αὐτοὺς αυτος he; him εἰς εις into; for Εμεκαχωρ εμεκαχωρ Emekachōr; Emekakhor
7:24 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] עָכָ֣ן ʕāḵˈān עָכָן Achan בֶּן־ ben- בֵּן son זֶ֡רַח zˈeraḥ זֶרַח Zerah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֣סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue הַ ha הַ the זָּהָ֡ב zzāhˈāv זָהָב gold וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֡יו bānˈāʸw בֵּן son וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתָ֡יו bᵊnōṯˈāʸw בַּת daughter וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שֹׁורֹו֩ šôrˌô שֹׁור bullock וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמֹרֹ֨ו ḥᵃmōrˌô חֲמֹור he-ass וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צֹאנֹ֤ו ṣōnˈô צֹאן cattle וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] אָהֳלֹו֙ ʔohᵒlˌô אֹהֶל tent וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֔ו lˈô לְ to וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּ֑ו ʕimmˈô עִם with וַ wa וְ and יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend אֹתָ֖ם ʔōṯˌām אֵת [object marker] עֵ֥מֶק ʕˌēmeq עֵמֶק valley עָכֹֽור׃ ʕāḵˈôr עָכֹור Achor
7:24. tollens itaque Iosue Achan filium Zare argentumque et pallium et auream regulam filiosque eius et filias boves et asinos et oves ipsumque tabernaculum et cunctam supellectilem et omnis Israhel cum eo duxerunt eos ad vallem AchorThen Josue, and all Israel with him, took Achan, the son of Zare, and the silver, and the garment, and the golden rule, his sons also, and his daughters, his oxen, and asses, and sheep, the tent also, and all the goods: and brought them to the valley of Achor:
24. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them up unto the valley of Achor.
7:24. And so Joshua took Achan, the son of Zerah, and the silver, and the cloak, and the gold bar, also his sons and daughters, the oxen and donkeys and sheep, and even the tent and all his goods, (and all of Israel went with him,) and he brought these to the valley of Achor.
7:24. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.
And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor:

24: Иисус и все Израильтяне с ним взяли Ахана, сына Зарина, и серебро, и одежду, и слиток золота, и сыновей его и дочерей его, и волов его и ослов его, и овец его и шатер его, и все, что у него [было], и вывели их на долину Ахор.
7:24
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ἰησοῦς ιησους Iēsous; Iisus
τὸν ο the
Αχαρ αχαρ son
Ζαρα ζαρα Zara
καὶ και and; even
ἀνήγαγεν αναγω lead up; head up
αὐτὸν αυτος he; him
εἰς εις into; for
φάραγγα φαραγξ gorge
Αχωρ αχωρ and; even
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
μόσχους μοσχος calf
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
ὑποζύγια υποζυγιον beast of burden
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
πρόβατα προβατον sheep
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνήγαγεν αναγω lead up; head up
αὐτοὺς αυτος he; him
εἰς εις into; for
Εμεκαχωρ εμεκαχωρ Emekachōr; Emekakhor
7:24
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
עָכָ֣ן ʕāḵˈān עָכָן Achan
בֶּן־ ben- בֵּן son
זֶ֡רַח zˈeraḥ זֶרַח Zerah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֣סֶף kkˈesef כֶּסֶף silver
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
לְשֹׁ֣ון lᵊšˈôn לָשֹׁון tongue
הַ ha הַ the
זָּהָ֡ב zzāhˈāv זָהָב gold
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֡יו bānˈāʸw בֵּן son
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתָ֡יו bᵊnōṯˈāʸw בַּת daughter
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁורֹו֩ šôrˌô שֹׁור bullock
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֹרֹ֨ו ḥᵃmōrˌô חֲמֹור he-ass
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנֹ֤ו ṣōnˈô צֹאן cattle
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אָהֳלֹו֙ ʔohᵒlˌô אֹהֶל tent
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּ֑ו ʕimmˈô עִם with
וַ wa וְ and
יַּעֲל֥וּ yyaʕᵃlˌû עלה ascend
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
עָכֹֽור׃ ʕāḵˈôr עָכֹור Achor
7:24. tollens itaque Iosue Achan filium Zare argentumque et pallium et auream regulam filiosque eius et filias boves et asinos et oves ipsumque tabernaculum et cunctam supellectilem et omnis Israhel cum eo duxerunt eos ad vallem Achor
Then Josue, and all Israel with him, took Achan, the son of Zare, and the silver, and the garment, and the golden rule, his sons also, and his daughters, his oxen, and asses, and sheep, the tent also, and all the goods: and brought them to the valley of Achor:
7:24. And so Joshua took Achan, the son of Zerah, and the silver, and the cloak, and the gold bar, also his sons and daughters, the oxen and donkeys and sheep, and even the tent and all his goods, (and all of Israel went with him,) and he brought these to the valley of Achor.
7:24. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:24: Joshua - took Achan - and all that he had - He and his cattle and substance were brought to the valley to be consumed; his sons and his daughters, probably, to witness the judgments of God inflicted on their disobedient parent. See Jos 7:25.
Albert Barnes: Notes on the Bible - 1834
7:24: The sin had been national (Jos 7:1 note), and accordingly the expiation of it was no less so. The whole nation, no doubt through its usual representatives, took part in executing the sentence. Achan had fallen by his own act under the ban Jos 6:18, and consequently he and his were treated as were communities thus devoted Deu 13:15-17. It would appear too that Achan's family must have been accomplices in his sin; for the stolen spoil could hardly have been concealed in his tent without their being privy thereto.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: took Achan: Jos 7:1; Job 20:15; Pro 15:27; Ecc 5:13; Eze 22:13, Eze 22:14; Ti1 6:9, Ti1 6:10
his sons: Jos 6:18, Jos 6:21; Gen 18:25; Exo 20:5; Num 16:27-31; Job 20:23-28
the valley: Jos 7:26, Jos 15:7; Isa 65:10; Hos 2:15
Carl Friedrich Keil and Franz Delitzsch
7:24
Then Joshua and all Israel, i.e., the whole nation in the person of its heads or representatives, took Achan, together with the things which he had purloined, and his sons and daughters, his cattle, and his tent with all its furniture, and brought them into the valley of Achor, where they stoned them to death and then burned them, after Joshua had once more pronounced this sentence upon him in the place of judgment: "How hast thou troubled us" (עכר, as in Josh 6:18, to bring into trouble)! "The Lord will trouble thee this day." It by no means follows from the expression "stoned him" in Josh 7:25, that Achan only was stoned. The singular pronoun is used to designate Achan alone, as being the principal person concerned. But it is obvious enough that his children and cattle were stoned, from what follows in the very same verse: "They burned them (the persons stoned to death, and their things) with fire, and heaped up stones upon them." It is true that in Deut 24:16 the Mosaic law expressly forbids the putting to death of children for their fathers' sins; and many have imagined, therefore, that Achan's sons and daughters were simply taken into the valley to be spectators of the punishment inflicted upon the father, that it might be a warning to them. But for what reason, then, were Achan's cattle (oxen, sheep, and asses) taken out along with him? Certainly for no other purpose than to be stoned at the same time as he. The law in question only referred to the punishment of ordinary criminals, and therefore was not applicable at all to the present case, in which the punishment was commanded by the Lord himself. Achan had fallen under the ban by laying hands upon what had been banned, and consequently was exposed to the same punishment as a town that had fallen away to idolatry (Deut 13:16-17). The law of the ban was founded upon the assumption, that the conduct to be punished was not a crime of which the individual only was guilty, but one in which the whole family of the leading sinner, in fact everything connected with him, participated. Thus, in the case before us, the things themselves had been abstracted from the booty by Achan alone; but he had hidden them in his tent, buried them in the earth, which could hardly have been done so secretly that his sons and daughters knew nothing of it. By so doing he had made his family participators in his theft; they therefore fell under the ban along with him, together with their tent, their cattle, and the rest of their property, which were all involved in the consequences of his crime. The clause בּאבנים אתם ויּסקלוּ does not refer to the stoning as a capital punishment, but to the casting of stones upon the bodies after they were dead and had been burned, for the purpose of erecting a heap of stones upon them as a memorial of the disgrace (vid., Josh 8:29; 2Kings 18:17). - In Josh 7:26, the account of the whole affair closes with these two remarks: (1) That after the punishment of the malefactor the Lord turned from the fierceness of His anger; and (2) That the valley in which Achan suffered his punishment received the name of Achor (troubling) with special reference to the fact that Joshua had described his punishment as well as Achan's sin as עכר (troubling: see Josh 7:25), and that it retained this name down to the writer's own time. With regard to the situation of this valley, it is evident from the word ויּעלוּ in Josh 7:24 that it was on higher ground than Gilgal and Jericho, probably in one of the ranges of hills that intersect the plain of Jericho, and from Josh 15:7, where the northern border of the possessions of Judah is said to have passed through this valley, that it is to be looked for to the south of Jericho. The only other places in which there is any allusion to this event are Hos 2:17 and Is 65:10.
Geneva 1599
7:24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the (l) wedge of gold, and his (m) sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.
(l) Some read a plate: others, a rod, and some a tongue.
(m) This judgment belonged only to God, and to whom he will reveal it. He had commanded man not to punish the child for the father's sins, (Deut 24:16).
John Gill
7:24 And Joshua, and all Israel with him, took Achan the son of Zerah,.... Joshua and all Israel are mentioned, to show the perfect agreement between Joshua and the heads of the people in this affair of Achan, and in the nature and manner of his punishment:
and the silver, and the garment, and the wedge of gold; which, though devoted to sacred uses, yet having been converted to another's use, and made his property, was not to be employed in the service of the sanctuary, but to be burnt with him:
and his sons and his daughters; who, according to Ben Gersom, Abarbinel, and Abendana, were not brought forth to be put to death, only to be spectators of the sentence of judgment, and the execution of it, that they might keep themselves from such evil things; though, as Achan may be supposed to be a man in years, being but the fourth generation from Judah; his sons and daughters were grown up in all probability, and might be accessories in this affair; and so, as some Jewish writers remark, were worthy of death, because they saw and knew what was done, and were silent and did not declare it (p); and it seems by what is said, Josh 22:20; that they died as well as Achan, since it is there said, "that man perished not alone in his iniquity"; though it may be interpreted of his substance, his cattle, perishing with him; and indeed from Josh 7:25; it seems as if none were stoned but himself, that is, of his family; no mention is made of his wife, who, if he had any, as Kimchi observes, knew nothing of the matter, it being hid from her:
and his oxen, and his asses, and his sheep; in which lay his substance, as that of the eastern people generally did:
and his tent, and all that he had; the tent he and his family dwelt in, with all the household goods in it:
and they brought them unto the valley of Achor; so called by anticipation here; for it had its name from the trouble Achan gave to Israel, and with which he was troubled himself: some render it, "they brought them up" (q); and as it is more proper to descend into a valley the to go up to it, it is thought there was a mountain between the camp of Israel and this valley, so Kimchi and Ben Melech; see Hos 2:15.
(p) Pirke Eliezer, ut supra (c. 38.) Kimchi in loc. (q) "ascendere fecerunt", Pagninus, Montanus, Drusius, Vatablus.
John Wesley
7:24 His sons, and his daughters - Their death was a debt they owed to their own sins, which debt God may require when he pleaseth; and he could not take it in more honourable circumstances than these, that the death of a very few in the beginning of a new empire, and of their settlement in the land, might be useful to prevent the deaths of many thousands who took warning by this dreadful example, whom, if the fear of God did not, yet the love of their own, and of their dear children's lives would restrain from such pernicious practices. And it is very probable they were conscious of the fact, as the Jewish doctors affirm. If it be pretended that some of them were infants; the text doth not say so, but only calls them sons and daughters. And considering that Achan was an old man, as is most probable, because he was the fifth person from Judah, it seems most likely, that the children were grown up, and so capable of knowing, and concealing, or discovering this fact. His oxen, and his asses, and his sheep - Which, though not capable of sin, nor of punishment, properly so called, yet as they were made for man's use, so they are rightly destroyed for man's good; and being daily killed for our bodily food, it cannot seem strange to kill them for the instruction of our minds, that hereby we might learn the contagious nature of sin, which involves innocent creatures in its plagues; and how much sorer punishments are reserved for man, who having a law given to him, and that excellent gift of reason and will to restrain him from the transgressions of it, his guilt must needs be unspeakably greater, and therefore his sufferings more severe and terrible. Farther, by this enumeration it appears, that he had no colour of necessity to induce him to this fact.
Robert Jamieson, A. R. Fausset and David Brown
7:24 Joshua, and all Israel with him, took Achan--He with his children and all his property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and after being stoned to death (Num 15:30-35), his corpse, with all belonging to him, was consumed to ashes by fire. "All Israel" was present, not only as spectators, but active agents, as many as possible, in inflicting the punishment--thus testifying their abhorrence of the sacrilege, and their intense solicitude to regain the divine favor. As the divine law expressly forbade the children to be put to death for their father's sins (Deut 24:16), the conveyance of Achan's "sons and daughters" to the place of execution might be only as spectators, that they might take warning by the parental fate; or, if they shared his punishment (Josh 22:20), they had probably been accomplices in his crime, and, indeed, he could scarcely have dug a hole within his tent without his family being aware of it.
7:257:25: Եւ ասէ Յեսու. Ընդէ՞ր սատակեցեր զմեզ. սատակեսցէ՛ զքեզ Տէր ըստ աւուրս ըստ այսմիկ։ Եւ քարկոծեցին զնա ամենայն Իսրայէլ քարամբք, եւ այրեցին զնոսա հրով. եւ քարկոծեցին զնոսա քարամբք.
25. Յեսուն ասաց. «Ինչո՞ւ մեզ կործանեցիր, Տէրն այսօր քեզ կը կործանի»: Եւ բոլոր իսրայէլացիները նրան քարկոծեցին քարերով ու նրա ունեցուածքը այրեցին հրով, քարկոծեցին նրա իւրայիններին եւ դիզեցին նրանց վրայ մեծ քարակոյտ, որ կայ մինչեւ այսօր: Եւ իջաւ Տիրոջ սաստիկ բարկութիւնը: Այդ պատճառով նա այն տեղը կոչեց Աքորի ձոր, եւ այդպէս է կոչւում մինչեւ այսօր:
25 Յեսու ըսաւ. ‘Ինչո՞ւ համար դուն մեզ նեղեցիր. Տէրը այսօր քեզ պիտի նեղէ», ուստի բոլոր Իսրայէլ զանոնք քարկոծելէ յետոյ կրակով այրեցին։
Եւ ասէ Յեսու. Ընդէ՞ր [106]սատակեցեր զմեզ. սատակեսցէ`` զքեզ Տէր ըստ աւուրս ըստ այսմիկ. եւ քարկոծեցին զնա ամենայն Իսրայէլ քարամբք, եւ այրեցին զնոսա հրով. եւ քարկոծեցին զնոսա քարամբք:

7:25: Եւ ասէ Յեսու. Ընդէ՞ր սատակեցեր զմեզ. սատակեսցէ՛ զքեզ Տէր ըստ աւուրս ըստ այսմիկ։ Եւ քարկոծեցին զնա ամենայն Իսրայէլ քարամբք, եւ այրեցին զնոսա հրով. եւ քարկոծեցին զնոսա քարամբք.
25. Յեսուն ասաց. «Ինչո՞ւ մեզ կործանեցիր, Տէրն այսօր քեզ կը կործանի»: Եւ բոլոր իսրայէլացիները նրան քարկոծեցին քարերով ու նրա ունեցուածքը այրեցին հրով, քարկոծեցին նրա իւրայիններին եւ դիզեցին նրանց վրայ մեծ քարակոյտ, որ կայ մինչեւ այսօր: Եւ իջաւ Տիրոջ սաստիկ բարկութիւնը: Այդ պատճառով նա այն տեղը կոչեց Աքորի ձոր, եւ այդպէս է կոչւում մինչեւ այսօր:
25 Յեսու ըսաւ. ‘Ինչո՞ւ համար դուն մեզ նեղեցիր. Տէրը այսօր քեզ պիտի նեղէ», ուստի բոլոր Իսրայէլ զանոնք քարկոծելէ յետոյ կրակով այրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
7:2525: И сказал Иисус: за то, что ты навел на нас беду, Господь на тебя наводит беду в день сей. И побили его все Израильтяне камнями, и сожгли их огнем, и наметали на них камни.
7:25 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus τῷ ο the Αχαρ αχαρ who?; what? ὠλέθρευσας ολεθρευω us ἐξολεθρεύσαι εξολοθρευω utterly ruin σε σε.1 you κύριος κυριος lord; master καθὰ καθα just as καὶ και and; even σήμερον σημερον today; present καὶ και and; even ἐλιθοβόλησαν λιθοβολεω stone αὐτὸν αυτος he; him λίθοις λιθος stone πᾶς πας all; every Ισραηλ ισραηλ.1 Israel
7:25 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua מֶ֣ה mˈeh מָה what עֲכַרְתָּ֔נוּ ʕᵃḵartˈānû עכר taboo יַעְכֳּרְךָ֥ yaʕkᵒrᵊḵˌā עכר taboo יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יִּרְגְּמ֨וּ yyirgᵊmˌû רגם stone אֹתֹ֤ו ʔōṯˈô אֵת [object marker] כָל־ ḵol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶ֔בֶן ʔˈeven אֶבֶן stone וַ wa וְ and יִּשְׂרְפ֤וּ yyiśrᵊfˈû שׂרף burn אֹתָם֙ ʔōṯˌām אֵת [object marker] בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יִּסְקְל֥וּ yyisqᵊlˌû סקל stone אֹתָ֖ם ʔōṯˌām אֵת [object marker] בָּ bā בְּ in † הַ the אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
7:25. ubi dixit Iosue quia turbasti nos exturbet te Dominus in die hac lapidavitque eum omnis Israhel et cuncta quae illius erant igne consumpta suntWhere Josue said: Because thou hast troubled us, the Lord trouble thee this day. And all Israel stoned him: and all things that were his, were consumed with fire.
25. And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.
7:25. There, Joshua said: “Because you have troubled us, the Lord troubles you, on this day.” And all of Israel stoned him. And all the things that were his were consumed by fire.
7:25. And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.
And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones:

25: И сказал Иисус: за то, что ты навел на нас беду, Господь на тебя наводит беду в день сей. И побили его все Израильтяне камнями, и сожгли их огнем, и наметали на них камни.
7:25
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
τῷ ο the
Αχαρ αχαρ who?; what?
ὠλέθρευσας ολεθρευω us
ἐξολεθρεύσαι εξολοθρευω utterly ruin
σε σε.1 you
κύριος κυριος lord; master
καθὰ καθα just as
καὶ και and; even
σήμερον σημερον today; present
καὶ και and; even
ἐλιθοβόλησαν λιθοβολεω stone
αὐτὸν αυτος he; him
λίθοις λιθος stone
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
7:25
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
מֶ֣ה mˈeh מָה what
עֲכַרְתָּ֔נוּ ʕᵃḵartˈānû עכר taboo
יַעְכֳּרְךָ֥ yaʕkᵒrᵊḵˌā עכר taboo
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יִּרְגְּמ֨וּ yyirgᵊmˌû רגם stone
אֹתֹ֤ו ʔōṯˈô אֵת [object marker]
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶ֔בֶן ʔˈeven אֶבֶן stone
וַ wa וְ and
יִּשְׂרְפ֤וּ yyiśrᵊfˈû שׂרף burn
אֹתָם֙ ʔōṯˌām אֵת [object marker]
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יִּסְקְל֥וּ yyisqᵊlˌû סקל stone
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
בָּ בְּ in
הַ the
אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
7:25. ubi dixit Iosue quia turbasti nos exturbet te Dominus in die hac lapidavitque eum omnis Israhel et cuncta quae illius erant igne consumpta sunt
Where Josue said: Because thou hast troubled us, the Lord trouble thee this day. And all Israel stoned him: and all things that were his, were consumed with fire.
7:25. There, Joshua said: “Because you have troubled us, the Lord troubles you, on this day.” And all of Israel stoned him. And all the things that were his were consumed by fire.
7:25. And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Весь народ в лице, конечно, своих представителей участвовал в наказании Ахана, потому что своим преступлением он навлек гнев Господа на весь народ. По закону на израильском народе лежала обязанность истреблять зло из среды своей через наказание виновных (Лев XX:1; XXIV:16; Втор XVII:7: и др.). Что вместе с Аханом были побиты камнями его сыновья и дочери, особо не сказано в библейском тексте; но это справедливо выводится из того, что они приведены были на место казни со всем имуществом отца (ст. 24), и из того, что после слов побили его, т. е. Ахана, все израильтяне камнями непосредственно следует: и сожгли их огнем и наметали на них камни; здесь местоимение их вместо его в предшествующих им словах относится, очевидно, к названным прежде сыновьям и дочерям Ахана, которые, следовательно, также побиты были камнями и затем преданы сожжению. А основанием для наказания детей вместе с отцом, который, собственно, совершил преступление, при существовании закона о наказании только за свое преступление (Втор XXIV:16), служит то, что сыновья и дочери Ахана знали об этих похищенных из заклятого вещах, хранившихся в шатре, видели, когда отец зарывал их в землю. Это объяснение принадлежит древнехристианскому времени и высказано Прокопием Гасским. [Migne. Patrologia. S. gr. t. LXXXVII, p. 1017: touV de proshkontaV Acar wV suneiditaV apwlese — «и близких Ахара, как знавших, погубил».] У 70-ти по древнейшим спискам (Ватиканский, Александрийский и другие унциальные) последние слова 25-го стиха и сожгли их огнем и наметали на них камни не читались; в Гекзаплах Оригена греческий перевод этих слов отмечен астериском, указывающим на восполнение здесь греческого перевода; это дополнение, соответствующее еврейскому тексту, сохранилось в некоторых позднейших греческих списках, а из изданий — в Комплютенской Полиглотте, в которых читается: katekausan auta en puri kai eliqobohsan autouV enliqoiV [В Московской греческой Библии эти слова читаются, хотя в Александрийском списке их нет.] — «сожгли это в огне и побили их камнями». Этому дополненному чтению греческих стихов и следует славянский перевод с той особенностью, что «это» в нем заменено словом вся, что читается только в латинском переводе (et cuncta quae illius erant, igne consumpta sunt — «и все, что у него было, сожжено огнем»). Таким образом, несмотря на некоторые колебания в передаче данного места по спискам греческого перевода путем исправления последнего достигнуто согласие его с еврейским текстом.
Adam Clarke: Commentary on the Bible - 1831
7:25: Why hast thou troubled us? - Here is a reference to the meaning of Achan's or Achar's name, מה עכרתנו meh Achar-tanu; and as עכר achar is used here, and not עכן achan, and the valley is called the valley of Achor, and not the valley of Achan, hence some have supposed that Achar was his proper name, as it is read Ch1 2:7, and in some MSS., and ancient versions. See the note on Jos 7:17.
And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones - With great deference to the judgment of others, I ask, Can it be fairly proved from the text that the sons and daughters of Achan were stoned to death and burnt as well as their father? The text certainly leaves it doubtful, but seems rather to intimate that Achan alone was stoned, and that his substance was burnt with fire. The reading of the present Hebrew text is, They stoned Him with stones, and burnt Them with fire, after they had stoned Them with stones. The singular number being used in the first clause of the verse, and the plural in the last, leaves the matter doubtful. The Vulgate is very clear: Lapidavitque Eum omnis Israel; et cuncta quae illius erant, igne consumpta sunt, "All Israel stoned him; and all that he had was consumed with fire." The Septuagint add this and the first clause of the next verse together: Και ελιθοβολησαν αυτον λιθοις πας Ισραηλ, και επεστησαν αυτῳ σωρον λιθων μεγαν: And all Israel stoned Him with stones, and raised over Him a great heap of stones. The Syriac says simply, They stoned Him with stones, and burned what pertained to Him with fire. The Targum is the same as the Hebrew. The Anglo-Saxon seems to refer the whole to Achan and his Goods: And Him they stoned there, and burnt his goods. The Arabic version alone says, They stoned Him and his Children, and his goods. Instead of burnt Them, אתם otham, two of De Rossi's MSS. read אתו otho, Him; which reading, if genuine, would make the different members of the verse agree better. It is possible that Achan, his oxen, asses, sheep, tent, and all his household goods, were destroyed, but his sons and daughters left uninjured. But it may be asked, Why are they brought out into the valley with the rest? Why, that they might see and fear, and be for ever deterred by their father's punishment from imitating his example. I have gone thus far into this important transaction, in which the justice and mercy of God are so much concerned, that I might be able to assign to each its due. That Achan's life was forfeited to justice by his transgression, no one doubts: he sinned against a known and positive law. His children could not suffer with him, because of the law, Deu 24:16, unless they had been accomplices in his guilt: of this there is no evidence; and the text in question, which speaks of Achan's punishment, is extremely dubious, as far as it relates to this point. One circumstance that strengthens the supposition that the children were not included, is the command of the Lord, Jos 7:15 : "He that is taken with the accursed thing, shall be burnt with fire; he, and all that he hath." Now, all that he hath may certainly refer to his goods, and not to his children; and his punishment, and the destruction of his property would answer every purpose of public justice, both as a punishment and preventive of the crime; and both mercy and justice require that the innocent shall not suffer with the guilty, unless in very extraordinary cases, where God may permit the righteous or the innocent to be involved in those public calamities by which the ungodly are swept away from the face of the earth: but in the case before us, no necessity of this kind urged it, and therefore I conclude that Achan alone suffered, and that his repentance and confession were genuine and sincere; and that, while Justice required his life, Mercy was extended to the salvation of his soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: Why hast: Jos 7:11-13, Jos 6:18; Gen 34:30; Kg1 18:17, Kg1 18:18; Ch1 2:7; Hab 2:6-9; Gal 5:12; Th2 1:6; Heb 12:15
all Israel: Lev 20:2, Lev 24:14; Deu 13:10, Deu 17:5, Deu 21:21, Deu 22:21-24
burned: Jos 7:15; Gen 38:24; Lev 20:14, Lev 21:9
Geneva 1599
7:25 And Joshua said, (n) Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.
(n) He declares that this is God's judgment because he had offended, and caused others to be slain.
John Gill
7:25 And Joshua said, why hast thou troubled us?.... Been the occasion of so much trouble to us, by committing this sin:
the Lord shall trouble thee this day; by the destruction of him and all that belonged to him: this is said to show that his punishment was of God, and according to his will: in the Misnah (r) an emphasis is laid on the phrase "this day", and it is observed,"this day thou shalt be troubled, but thou shalt not be troubled in the world to come;''suggesting that though temporal punishment was inflicted on him, yet his iniquity was forgiven, and he would be saved with an everlasting, salvation; and as it may be hoped from the ingenuous confession that he made, that he had true repentance for it, and forgiveness of it:
and all Israel stoned him with stones; hence some gather, that only Achan himself suffered death, and not his sons and daughters:
and burnt them with fire after they had stoned them with stones; which the Jewish commentators understand of his oxen, asses, and sheep; so Jarchi, Ben Gersom, and Abarbinel: likewise his tent, and household goods, the Babylonish garment, gold and silver, were burnt, and he himself also, for that is the express order, Josh 7:15; the Jews say, as particularly Jarchi observes, that he was stoned because he profaned the sabbath, it being on the sabbath day that Jericho was taken, and stoning was the punishment of the sabbath breaker, and he was burnt on the account of the accursed thing; so Abendana.
(r) Sanhedrin ut supra. (Hilchot Sanhedrin, c. 18. sect. 6.)
John Wesley
7:25 With stones - And burned him with fire; which is easily understood both out of the following words, and from God's command to do so. They were stoned (which was the punishment of such offenders, Lev 24:14; Num 15:35,) and not burned to death; but God would have their dead carcases burned to shew his utmost detestation of such persons as break forth into sins of such a public scandal and mischief.
7:267:26: եւ կուտեցին ՚ի վերայ նոցա կարկառ մեծ քարանց մինչեւ ցայսօր. եւ դադարեաց Տէր ՚ի սրտմտութենէ բարկութեան իւրոյ. վասն այնորիկ անուանեաց զնա Եմա՛կ Աքովրայ մինչեւ ցայսօր[2193]։[2193] Ոմանք. ՚Ի ձորն Նաքովրայ։ Այլք. Եւ ած զնոսա յԵմակն։ Ուր ոմանք ունին՝ յԵմեկ Նաքովրայ։ Իսկ ՚ի լուս՛՛. մերումս ՚ի վերայ Եմակ, նշանակի՝ ծործոր։

26 Ետքը անոր վրայ մեծ քարակոյտ մը դիզեցին, որ կը կենայ մինչեւ այսօր։ Տէրը իր սաստիկ բարկութենէն դադրեցաւ։ Այս պատճառով այն տեղին անունը Աքովրի* ձոր կոչուեցաւ մինչեւ այսօր։
Եւ կուտեցին ի վերայ նոցա կարկառ մեծ քարանց մինչեւ ցայսօր: Եւ դադարեաց Տէր ի սրտմտութենէ բարկութեան իւրոյ. վասն այնորիկ անուանեաց զնա Եմակ Աքովրայ մինչեւ ցայսօր:

7:26: եւ կուտեցին ՚ի վերայ նոցա կարկառ մեծ քարանց մինչեւ ցայսօր. եւ դադարեաց Տէր ՚ի սրտմտութենէ բարկութեան իւրոյ. վասն այնորիկ անուանեաց զնա Եմա՛կ Աքովրայ մինչեւ ցայսօր[2193]։
[2193] Ոմանք. ՚Ի ձորն Նաքովրայ։ Այլք. Եւ ած զնոսա յԵմակն։ Ուր ոմանք ունին՝ յԵմեկ Նաքովրայ։ Իսկ ՚ի լուս՛՛. մերումս ՚ի վերայ Եմակ, նշանակի՝ ծործոր։
26 Ետքը անոր վրայ մեծ քարակոյտ մը դիզեցին, որ կը կենայ մինչեւ այսօր։ Տէրը իր սաստիկ բարկութենէն դադրեցաւ։ Այս պատճառով այն տեղին անունը Աքովրի* ձոր կոչուեցաւ մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
7:2626: И набросали на него большую груду камней, [которая уцелела] и до сего дня. После сего утихла ярость гнева Господня. Посему то место называется долиною Ахор даже до сего дня.
7:26 καὶ και and; even ἐπέστησαν εφιστημι stand over / by; get attention αὐτῷ αυτος he; him σωρὸν σωρος stone μέγαν μεγας great; loud καὶ και and; even ἐπαύσατο παυω stop κύριος κυριος lord; master τοῦ ο the θυμοῦ θυμος provocation; temper τῆς ο the ὀργῆς οργη passion; temperament διὰ δια through; because of τοῦτο ουτος this; he ἐπωνόμασεν επονομαζω named αὐτὸ αυτος he; him Εμεκαχωρ εμεκαχωρ till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
7:26 וַ wa וְ and יָּקִ֨ימוּ yyāqˌîmû קום arise עָלָ֜יו ʕālˈāʸw עַל upon גַּל־ gal- גַּל heap אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone גָּדֹ֗ול gāḏˈôl גָּדֹול great עַ֚ד ˈʕaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וַ wa וְ and יָּ֥שָׁב yyˌāšov שׁוב return יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵ mē מִן from חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger אַפֹּ֑ו ʔappˈô אַף nose עַל־ ʕal- עַל upon כֵּ֠ן kˌēn כֵּן thus קָרָ֞א qārˈā קרא call שֵׁ֣ם šˈēm שֵׁם name הַ ha הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the הוּא֙ hû הוּא he עֵ֣מֶק ʕˈēmeq עֵמֶק valley עָכֹ֔ור ʕāḵˈôr עָכֹור Achor עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
7:26. congregaverunt quoque super eum acervum magnum lapidum qui permanet usque in praesentem diem et aversus est furor Domini ab eis vocatumque est nomen loci illius vallis Achor usque hodieAnd they gathered together upon him a great heap of stones, which remaineth until this present day And the wrath of the Lord was turned away from them. And the name of that place was called the Valley of Achor, until this day.
26. And they raised over him a great heap of stones, unto this day; and the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
7:26. And they gathered upon him a great pile of stones, which remains even to the present day. And the fury of the Lord was averted from them. And the name of that place was called the Valley of Achor, even to this day.
7:26. And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day:

26: И набросали на него большую груду камней, [которая уцелела] и до сего дня. После сего утихла ярость гнева Господня. Посему то место называется долиною Ахор даже до сего дня.
7:26
καὶ και and; even
ἐπέστησαν εφιστημι stand over / by; get attention
αὐτῷ αυτος he; him
σωρὸν σωρος stone
μέγαν μεγας great; loud
καὶ και and; even
ἐπαύσατο παυω stop
κύριος κυριος lord; master
τοῦ ο the
θυμοῦ θυμος provocation; temper
τῆς ο the
ὀργῆς οργη passion; temperament
διὰ δια through; because of
τοῦτο ουτος this; he
ἐπωνόμασεν επονομαζω named
αὐτὸ αυτος he; him
Εμεκαχωρ εμεκαχωρ till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
7:26
וַ wa וְ and
יָּקִ֨ימוּ yyāqˌîmû קום arise
עָלָ֜יו ʕālˈāʸw עַל upon
גַּל־ gal- גַּל heap
אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone
גָּדֹ֗ול gāḏˈôl גָּדֹול great
עַ֚ד ˈʕaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וַ wa וְ and
יָּ֥שָׁב yyˌāšov שׁוב return
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מֵ מִן from
חֲרֹ֣ון ḥᵃrˈôn חָרֹון anger
אַפֹּ֑ו ʔappˈô אַף nose
עַל־ ʕal- עַל upon
כֵּ֠ן kˌēn כֵּן thus
קָרָ֞א qārˈā קרא call
שֵׁ֣ם šˈēm שֵׁם name
הַ ha הַ the
מָּקֹ֤ום mmāqˈôm מָקֹום place
הַ ha הַ the
הוּא֙ הוּא he
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
עָכֹ֔ור ʕāḵˈôr עָכֹור Achor
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
7:26. congregaverunt quoque super eum acervum magnum lapidum qui permanet usque in praesentem diem et aversus est furor Domini ab eis vocatumque est nomen loci illius vallis Achor usque hodie
And they gathered together upon him a great heap of stones, which remaineth until this present day And the wrath of the Lord was turned away from them. And the name of that place was called the Valley of Achor, until this day.
7:26. And they gathered upon him a great pile of stones, which remains even to the present day. And the fury of the Lord was averted from them. And the name of that place was called the Valley of Achor, even to this day.
7:26. And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Долина близ Галгала, в которой Ахан предан казни, от совершившегося в ней печального события, которое служило завершением тяжкого преступления (ст. 25), получила название Ахор, что значит «горе, беда». У пророков (Ос II:15; Ис LXV:10), в их предсказаниях о будущем спасении, эта долина горя преобразуется в место радости и изображается как место надежды и отдыха.
Adam Clarke: Commentary on the Bible - 1831
7:26: They raised over him a great heap of stones - The burial-places, both of heroes and eminent culprits, were anciently thus distinguished; and transactions of this kind gave rise to those great piles of stones called cairns, that are so frequently to be met with, especially in northern countries. From the whole of this account we may see the exceeding sinfulness of sin, and the great danger of not withstanding its first approaches. By covetousness many lives and many souls have been destroyed, and yet the living lay it not to heart! Who fears the love of money, provided he can get riches? Through the intensity of this desire, every part of the surface of the earth, and as far as possible its bowels, are ransacked in order to get wealth; and God alone can tell, who sees all things, to how many private crimes, frauds, and dissimulations, this gives birth; by which the wrath of God is brought down upon the community at large! Who is an enemy to his country? The sinner against his God. An open foe may be resisted and repelled, because he is known; but the covetous man, who, as far as his personal safety will admit, is outraging all the requisitions of justice, is an unseen pestilence, sowing the seeds of desolation and ruin in society. Achan's covetousness, which led him to break the law of God, had nearly proved the destruction of the Israelitish camp, nor would the Lord turn away from his displeasure till the evil was detected, and the criminal punished. Reader, is the face of God turned against thee, because of some private transgression? Are not thy circumstances and family suffering in consequence of something in thy private life? O search and try thy ways, return to God, and humble thyself before him lest thy iniquity instantly find thee out.
Albert Barnes: Notes on the Bible - 1834
7:26: A great heap of stones - As a memorial of Achan's sin and its punishment. (Compare Jos 8:29; Sa2 18:17.)
The valley of Achor - Compare the marginal references. This valley formed part of the northern border of Judah Jos 15:7; and must therefore have lain among the ridges which cross the plain to the south of Jericho. But its exact site is uncertain. (Conder identifies it with Wady Kelt.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: raised: Jos 8:29, Jos 10:27; Sa2 18:17; Lam 3:53
So the Lord: Deu 13:17; Sa2 21:14; Isa 40:2; Joe 2:13, Joe 2:18; Joh 3:9, Joh 3:10; Zac 6:8
The valley: Jos 7:24; Isa 65:10; Hos 2:15
Achor: that is, Trouble, Jos 7:25
John Gill
7:26 And they raised over him a great heap of stones unto this day,.... That is, at the place where he suffered, or where they laid his ashes, they heaped up a pile of stones over him, as a monument whereby it might be known hereafter where he was executed and was buried; and which pile continued to the writing of this history: such sort of funeral monuments were usual with the Heathens (s) also as well as with the Jews, see Josh 8:29; so the Lord turned from the fierceness of his anger; or the effects of it ceased; the outward face of things was altered, the dealings of God in his providence with Israel were changed; though, properly speaking, there is no change in God, nor such affections and passions in him as in man:
wherefore the name of the place was called the valley of Achor unto this day; from the trouble Achan met with, and the people of Israel on his account, see Josh 7:24; and so it was called in the days of Isaiah and Hosea, Is 65:10; and where it is prophesied of as what should be in time to come: according to Bunting (t), it was twelve miles from Jerusalem; Jerom (u) says it was at the north of Jericho, but Lamy (w), following Bonfrerius, places it to the south; see Josh 15:7.
(s) Vid. Pausan. Arcadica, sive, l. 8. p. 477. & Phocica, sive, l. 10. p. 616, 617. (t) Travels of the Patriarchs, &c. p. 98. (u) De loc. Heb. fol. 88. B. (w) Apparat. Geograph. p. 61.
John Wesley
7:26 A great heap of stones - As a monument of the sin and judgment here mentioned, that others might be warned by the example; and as a brand of infamy, as Josh 8:29; 2Kings 18:17. The valley of Achor - Or, the valley of trouble, from the double trouble expressed, Josh 7:25.
Robert Jamieson, A. R. Fausset and David Brown
7:26 they raised over him a great heap of stones--It is customary to raise cairns over the graves of criminals or infamous persons in the East still.
the name of that place was called, The valley of Achor--("trouble"),
unto this day--So painful an episode would give notoriety to the spot, and it is more than once noted by the sacred writers of a later age (Is 65:10; Hos 2:15).