Դատաւորներ / Judges - 1 |

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Zohrap 1805
Քանզի յետ մահուն Յեսուայ եւ ա՛յլք կացին դատաւորք ՚ի վերայ Իսրայէլի։ Էր երբէք զի եւ այլազգիքն իշխէին նոցա. զի ՚ի միջոցս ժամանակաց դատաւորացն ՚ի կուռս դառնային հրէայք. եւ մատնէր զնոսա Աստուած ՚ի ձեռս այլազգեաց։ Յորոց ՚ի նեղելն դառնապէս՝ աղաղակէին առ Տէր, եւ յարուցանէր փրկիչս նոցա զդատաւորսն, որք պատերազմելով ընդ հեթանոսս՝ փրկէին զԻսրայէլ ՚ի ձեռաց նոցա, նկարելով զճշմարիտ փրկիչն Քրիստոս որ փրկեաց զաշխարհս ՚ի մեղաց։ Նա՝ եւ ա՛յլ եւս բազում իրօք եղեն նոքա օրինակ Քրիստոսի. որպէս ցիցն յայելի վարսեալ ՚ի ծամելիսն Սիսարայ. եւ կործանելն Գեդէոնի զսեղանն Բահաղու. եւ անձրեւն ՚ի վերայ Գզաթուն Ասուի. եւ քաջութիւնն Սամփսոնի, եւ ա՛յլն եւս։ Պատմեն գիրքս այս յետ մահուանն Յեսուայ մինչեւ ցմահն Սամփսոնի զժամանակս երեքտասան դատաւորացն, որք յետ մահուանն Յեսուայ իշխեցին հրէից։ Եւ ՚ի միջոցսն զտիրելն այլազգեացն. որպէս յետ Յեսուայ զՔուսարայ Ասորւոյ. եւ յետ Գոդոնիէլի՝ զԵգղովմայ Մովաբացւոյ. եւ յետ Սամեգարայ՝ զՅաբինայ Քանանացւոյ. յետ Բարակայ՝ զՄադիամու. եւ յետ զԱբդոնի՝ զայլազգիս զորս տանջեաց Սամփսոն։ ՚Ի սոյն գիրս մեղադրէ եւ զկռապաշտիլն ցեղին Դանայ. եւ զանդուգն լրբութիւն Բենիամինեանցն։ Եւ ունի Գիրք Դատաւորացս չափ ժամանակի ըստ հրէից՝ ամս մ̃ձը̃. իսկ իւթանասնիցն՝ չորեք հարեւր եւ տասն. որում եւ Պօղոս ՚ի Գործսն ձայնակցի. յետ Յեսուայ ն̃ եւ ծ̃ ամ լինել մինչեւ ՚ի Սամուէլ մարգարէ. զի քառասուն ամ Հեղեայ ՚ի վերայ չորեքհարիւր եւ տասանցն եդեալ, լնու զչորեքհարիւր եւ զյիսունն։ Եւ յայտ է ապա զի յայլ եւ յա՛յլ պատմագրաց գրեցաւ Գիրքս այս ըստ աճման ժամանակին, եւ յետոյ ՚ի մի բովանդակեցաւ։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Название книги. Книга Судей (Sefer schofetim, Κριταί, liber Judicum, sefar dinè) получила свое название от имени тех лиц, т. е. Судей израильских, о деятельности которых она преимущественно повествует.

Состав книги и деление на части. Книга Судей заключает двадцать одну главу и по своему построению делится на три части а) I-III:1-6, б) III:7-XVI и в) XVII-XXI. Первая часть представляет вступление в книгу и содержит общую характеристику времени Судей. Вторая представляет самый корпус книги и содержит историю многократного уклонения израильтян от веры в истинного Бога, угнетения их соседними племенами, раскаяния и спасения от угнетателей через посылавшихся Богом Судей и, кроме того, историю жизни и деятельности самих Судей. Наконец, третья часть представляет добавление к корпусу книги Судей и содержит рассказ о двух происшествиях, по своему значению особенно ясно характеризующих время Судей со стороны господствовавшего тогда в народе безначалия.

Происхождение книги. Язык книги Судей заключает признаки о принадлежности ее одному автору. О происхождении ее от одного автора свидетельствует также изложение книги, в котором замечается единый целостный план. Вопрос о времени жизни автора книги может быть разрешен только с большей или меньшей степенью вероятности. Решению этого вопроса способствуют некоторые данные, представляемые содержанием самой книги. К таковым принадлежат а) встречающееся несколько раз в третьей части книги (XVII:6, XXI:25, cp. XVIII:1, XIX:1) замечание "в те дни не было царя у Израиля, каждый делал то, что ему казалось справедливым". Это замечание дает основание предполагать, что лицо, писавшее приведенные слова, жило в то время, когда у евреев уже существовала царская власть и когда обнаружились благодетельные последствия этого учреждения, б) встречающееся в первой части книги (I:21) замечание "но иевусеев, которые жили в Иерусалиме, не изгнали сыны Вениаминовы, и живут (буквально с еврейского и масорского "и жили") иевусеи с сынами Вениамина в Иерусалиме до сего дня". Из этого замечания ясно, что автор книги жил прежде полного завоевания Иерусалима израильтянами, что случилось уже при царе Давиде, который пошел против Иерусалима, взял крепость Сион и, назвав его городом Давидовым, сделал своей резиденцией и главным городом царства (2: Цар. V:6-9, ср. и Пар. XI:4-9), замечание Суд. XVIII:30: "и поставили у себя сыны Дановы истукан, Ионафан же, сын Гирcона, сына Манассии, сам и сыновья его были священниками в колене Дановом до дня переселения (жителей той) земли". Последние слова этого стиха по евр.-мас. т. (ad jom geloth haarez - буквально "до дня пленения земли"), имеющие характер хронологической даты и различно толкуемые у комментаторов, по более вероятному объяснению, принятому со времени Давида Кимхи у многих толковников, указывают на пленение Ковчега Завета филистимлянами (1: Цар. IV:10-11), каковое пленение было как бы равносильным пленению самой земли (ср. Пс. LXXVII:59-64) ; г) замечание Суд. XVIII:31: "и имели у себя истукан, сделанный Михою, во все то время, когда дом Божий находился в Силоме". Как ясно из этих слов, писатель книги смотрел на факт пребывания скинии в Силоме, как уже на прошедший, и мог написать их уже после пребывания скинии в Силоме. Скиния же в последний раз является в Силоме во время Илия и Самуила (1: Цар. I:3: и д. III:21, IV:3), при Сауле она является в Номве (1: Цар. XXI:21), а при Давиде в Гаваоне (1: Пар. XVI:39, XXI:29). Таким образом, "дом Божий", или скиния, находился в Силоме только до царствования Саула, позднее же он сюда более не переносился. Из сопоставления всех этих данных явствует, что автор книги Судей, которому принадлежат приведенные свидетельства, жил после пленения кивота Завета филистимлянами и после пребывания скинии в Силоме, - жил в то время, когда у евреев уже установилось царское правление и когда обнаружилась благотворность такого правления, но еще раньше завоевания Иерусалима царем Давидом. Сообразно этим данным, еврейское предание считает автором книги Судей пророка Самуила, как говорится в талмуде "Самуил написал свою книгу, Судей и Руфь" (Baba bathra, f 14, 6), и как признают Кимхи, Абарбанель и большая часть раввинов. Большая часть христианских экзегетов точно также на основании указанных данных считает автором книги Судей пророка Самуила. Позднейшие писатели других священных книг, несомненно, были знакомы с книгой Судей. Так, писатель 4: Царств прагматическим освещением ассирийского плена (4: Цар. XVII:7-23), точно также Неемия своей покаянной молитвой (Нем. IX:26: и д., ср. Пс. CV:34: и д.) указывают на Суд. II:11-23. Пророк Осия (IX:9, X:9) упоминает о грехе жителей Гивы (Суд. XIX). Пророк Исаия (IX:4, X:26) упоминает о дне Мадиама (Суд. VI-VII). Псалмопевец в псалме LXVII:8-13: (по еврейскому тексту) приводит почти буквально несколько стихов из песни Деворы (Суд. V:4-5, 28-30), а в Пс. LXXXII:7-12: упоминает о событиях во время Деворы и Гедеона. В пророчестве Захарии о времени Мессии (Зах. IX:9) описание Царя, едущего на ослице и молодом осле, напоминает выражение книги Судей о сыновьях Иаира (Суд. X:4) и сыновьях Авдона (XII:14), а также выражение Деворы (V:10) о всех вообще начальниках израилевых, как ездящих на белых ослицах. Кроме этого, св. Василий Великий под упоминаемыми в Ис. I:26: судьями находит возможным разуметь судей из времени Судей израильских.

Каноническое достоинство книги. Каноническое достоинство книги Судей никогда не подвергалось сомнению ни в иудейской, ни в христианской церкви. Она находится во всех переводах и перечнях канонических книг Ветхого Завета, в частности у Мелитона сардийского, Оригена, в 85: правиле апостольском, в 60: правиле Лаодикийского собора, в синопсисах св. Афанасия Александрийского, и св. Иоанна Златоуста, и св. Кирилла Иерусалимского, у Епифания Кипрского, св. Ефрема Сирина, у блаж. Феодорита, блаж. Августина, в переводе блаж. Иеронима и др., и везде занимает место непосредственно после книги Иисуса Навина.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This is called the Hebrew Shepher Shophtim, the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The LXX. entitles it only Kritai, Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephraim eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. xvi. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Ruth i. 1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty, it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, ch. iv. 4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1 Sam. xii. 12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb. xi. 32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

This chapter gives us a particular account what sort of progress the several tribes of Israel made in the reducing of Canaan after the death of Joshua. He did (as we say) break the neck of that great work, and put it into such a posture that they might easily have perfected it in due time, if they had not been wanting to themselves; what they did in order hereunto, and wherein they came short, we are told. I. The united tribes o Judah and Simeon did bravely. 1. God appointed Judah to begin, ver. 1, 2. 2. Judah took Simeon to act in conjunction with him, ver. 3. 3. They succeeded in their enterprises against Bezek (ver. 4-7), Jerusalem, ver. 8. Hebron and Debir (ver. 9-15), Hormah, Gaza, and other places, ver. 17-19. 4. Yet where there were chariots of iron their hearts failed them, ver. 19. Mention is made of the Kenites settling among them, ver. 16. II. The other tribes, in comparison with these, acted a cowardly part. 1. Benjamin failed, ver. 21. 2. The house of Joseph did well against Beth-el (ver. 22-26), but in other places did not improve their advantages, nor Manasseh (ver. 27, 28), nor Ephraim, ver. 29. 3. Zebulun spared the Canaanites, ver. 30. 4. Asher truckled worse than any of them to the Canaanites, ver. 31, 32. 5. Naphtali was kept out of the full possession of several of his cities, ver. 33. 6. Dan was straitened by the Amorites, ver. 34. No account is given of Issachar, nor of the two tribes and a half on the other side Jordan.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Book of Judges
The persons called Judges, שופטים Shophetim, from שפט, shaphat, to judge, discern regulate, and direct, were the heads or chiefs of the Israelites who governed the Hebrew republic from the days of Moses and Joshua till the time of Saul. The word judge is not to be taken here in its usual signification, i.e., one who determines controversies, and denounces the judgment of the law in criminal cases, but one who directs and rules a state or nation with sovereign power, administers justice, makes peace or war, and leads the armies of the people over whom he presides. Officers, with the same power, and nearly with the same name, were established by the Tyrians in new Tyre, after the destruction of old Tyre, and the termination of its regal state. The Carthaginian Suffetes appear to have been the same as the Hebrew Shophetim; as were also the Archons among the Athenians, and the Dictators among the ancient Romans. But they were neither hereditary governors, nor were they chosen by the people: they were properly vicegerents or lieutenants of the Supreme God; and were always, among the Israelites, chosen by Him in a supernatural way. They had no power to make or change the laws; they were only to execute them under the direction of the Most High. God, therefore, was king in Israel: the government was a theocracy; and the judges were His deputies. The office, however, was not continual, as there appear intervals in which there was no judge in Israel. And, as they were extraordinary persons, they were only raised up on extraordinary occasions to be instruments in the hands of God of delivering their nation from the oppression and tyranny of the neighboring powers. They had neither pomp nor state; nor, probably, any kind of emoluments.
The chronology of the Book of Judges is extremely embarrassed and difficult; and there is no agreement among learned men concerning it. When the deliverances, and consequent periods of rest, so frequently mentioned in this book, took place, cannot be satisfactorily ascertained. Archbishop Usher, and those who follow him, suppose that the rests, or times of peace, should be reckoned, not from the time in which a particular judge gave them deliverance; but from the period of the preceding deliverance, e.g.: It is said that Othniel, son of Kenaz, defeated Cushan-rishathaim, Jdg 3:9, and the land had rest forty years. After the death of Othniel the Israelites again did wickedly, and God delivered them into the hands of the Moabites, Ammonites, and Amalekites; and this oppression continued eighteen years; Jdg 3:14. Then God raised up Ehud, who, by killing Eglon, king of Moab, and gaining a great victory over the Moabites, in which he slew ten thousand of their best soldiers, obtained a rest for the land which lasted forty years: Jdg 3:15, Jdg 3:30; which rest is not counted from this deliverance wrought by Ehud, but from that wrought by Othniel, mentioned above; leaving out the eighteen years of oppression under Eglon king of Moab: and so of the rest. This is a most violent manner of settling chronological difficulties, a total perversion of the ordinary meaning of terms, and not likely to be intended by the writer of this book.
Sir John Marsham, aware of this difficulty, has struck out a new hypothesis: he supposes that there were judges on each side Jordan; and that there were particular wars in which those beyond Jordan had no part. He observes, that from the exodus to the building of Solomon's temple was four hundred and eighty years, which is precisely the time mentioned in the sacred writings; (Kg1 6:1); and that from the time in which the Israelites occupied the land beyond Jordan, to the days of Jephthah, was three hundred years. But in reckoning up the years of the judges, from the death of Moses to the time of Ibzan, who succeeded Jephthah, there appears to be more than three hundred years; and from Jephthah to the fourth year of Solomon, in which the foundation of the temple was laid, there are again more than one hundred and fifty years; we must, therefore, either find out some method of reconciling these differences, or else abandon these epochs; but as the latter cannot be done, we must have recourse to some plan of modification. Sir John Marsham's plan is of this kind; the common plan is that of Archbishop Usher. I shall produce them both, and let the reader choose for himself.
Who the author of the Book of Judges was, is not known; some suppose that each judge wrote his own history, and that the book has been compiled from those separate accounts; which is very unlikely. Others ascribe it to Phinehas, to Samuel, to Hezekiah, and some to Ezra. But it is evident that it was the work of an individual, and of a person who lived posterior to the time of the judges, (see Jdg 2:10, etc.), and most probably of Samuel.
The duration of the government of the Israelites by judges, from the death of Joshua to the commencement of the reign of Saul, was about three hundred and thirty-nine years. But as this book does not include the government of Eli, nor that of Samuel, but ends with the death of Samson, which occurred in A.M. 2887; consequently, it includes only three hundred and seventeen years; but the manner in which these are reckoned is very different, as we have seen above; and as will be more particularly evident in the following tables by Archbishop Usher and Sir John Marsham.

After the death of Joshua the Israelites purpose to attack the remaining Canaanites; and the tribe of Judah is directed to go up first, Jdg 1:1, Jdg 1:2. Judah and Simeon unite, attack the Canaanites and Perrizites, kill ten thousand of them, take Adoni-bezek prisoner, cut off his thumbs and great toes, and bring him to Jerusalem, where he dies, Jdg 1:3-7. Jerusalem conquered, Jdg 1:8. A new war with the Canaanites under the direction of Caleb, Jdg 1:9-11. Kirjath-sepher taken by Othniel, on which he receives, as a reward, Achsah, the daughter of Caleb and with her a south land with springs of water, Jdg 1:12-15. The Kenites dwell among the people, Jdg 1:16. Judah and Simeon destroy the Canaanites in Zephath, Gaza, etc., Jdg 1:17-19. Hebron is given to Caleb, Jdg 1:20. Of the Benjamites, house of Joseph, tribe of Manasseh, etc., Jdg 1:21-27. The Israelites put the Canaanites to tribute, Jdg 1:28. Of the tribes of Ephraim, Zebulun, Asher, and Naphtali, Jdg 1:29-33. The Amorites force the children of Dan into the mountains, Jdg 1:34-36.
Albert Barnes: Notes on the Bible - 1834
Introduction to Judges
The Book of Judges, like the other historical books of the Old Testament, takes its name from the subject to which it chiefly relates, namely, the exploits of those JUDGES who ruled Israel in the times between the death of Joshua and the rise of Samuel. The rule of the Judges Rut 1:1 in this limited sense was a distinct dispensation, distinct from the leadership of Moses and Joshua, distinct from the more regular supremacy of Eli, the High Priest, and from the prophetic dispensation inaugurated by Samuel Sa1 3:19-21; Act 3:24.
The book consists of three divisions: (1) The PREFACE, which extends to Jdg 3:6 (inclusive). (2) the MAIN NARRATIVE, Judg. 3:7-16:31. (3) THE APPENDIX, containing two detached narratives, (a) Jdg 17:1-13; (b) Judg. 18-21. To these may be added the Book of Ruth, containing another detached narrative, which anciently was included under the title of JUDGES, to which book the first verse shows that it properly belongs.
(1) the general purpose of the PREFACE is to prepare the ground for the subsequent narrative; to explain how it was that the pagan nations of Canaan were still so powerful, and the Israelites so destitute of Divine aid and protection against their enemies; and to draw out the striking lessons of God's righteous judgment, which were afforded by the alternate servitudes and deliverances of the Israelites, according as they either forsook God to worship idols, or returned to Him in penitence, faith, and prayer. Throughout there is a reference to the threatenings and promises of the Books of Moses (Jdg 2:15, Jdg 2:20, etc.), in order both to vindicate the power and faithfulness of Jehovah the God of Israel, and to hold out a warning to the future generations for whose instruction the book was written. In the view which the writer was inspired to present to the Church, never was God's agency more busy in relation to the affairs of His people, than when, to a superficial observer, that agency had altogether ceased. On the other hand, the writer calls attention to the fact that those heroes, who wrought such wonderful deliverances for Israel, did it not by their own power, but were divinely commissioned, and divinely endowed with courage, strength, and victory. The writer of the preface also directs the minds of the readers of his history to that vital doctrine, which it was one main object of the Old Testament dispensation to keep alive in the world until the coming of Christ, namely,, the unity of God. All the calamities which he was about to narrate, were the fruit and consequence of idolatry. "Keep yourselves from idols," was the chief lesson which the history of the Judges was intended to inculcate.
The preface consists of two very different portions; the recapitulation of events before, and up to, Joshua's death Judg. 1-2:9, and the reflections on the history about to be related Judg. 2:10-3:6.
(2) the MAIN NARRATIVE contains, not consecutive annals of Israel as a united people, but a series of brilliant, striking, pictures, now of one portion of the tribes, now of another. Of some epochs minute details are given; other periods of eight or ten years, nay, even of twenty, forty, or eighty years, are disposed of in four or five words. Obviously in those histories in which we find graphic touches and accurate details, we have preserved to us narratives contemporary with the events narrated - the narratives, probably, of eye-witnesses and actors in the events themselves. The histories of Ehud, of Barak and Deborah, of Gideon, of Jephthah, and of Samson, are the product of times when the invasions of Moab, of Jabin, of Midian, of Ammon, and of the Philistines, were living realities in the minds of those who penned those histories. The compiler of the book seems to have inserted bodily in his history the ancient narratives which were extant in his day. As the mind of the reader is led on by successive steps to the various exploits of the twelve Judges, and from them to Samuel, and from Samuel to David, and from David to David's son, it cannot fail to recognize the working of one divine plan for man's redemption, and to understand how judges, and prophets, and kings were endowed with some portion of the gifts of the Holy Spirit, preparatory to the coming into the world of Him in whom all the fulLness of the Godhead should dwell bodily, and who should save to the uttermost all that come to God by Him.
Some curious analogies have been noted between this, the heroic age of the Israelites, and the heroic ages of Greece and other Gentile countries. Here, as there, it is in the early settlement and taking possession of their new country, and in conflicts with the old races, that the virtues and prowess of the heroes are developed. Here, as there, there is oftentimes a strange mixture of virtue and vice, a blending of great and noble qualities, of most splendid deeds with cruelty and ignorance, licentiousness and barbarism. And yet, in comparing the sacred with the pagan heroes, we find in the former a faith in God and a religious purpose, of which pagandom affords no trace. The exploits of the sacred heroes advanced the highest interests of mankind, and were made subservient to the overthrow of abominable and impure superstitions, and to the preserving a light of true religion in the world until the coming of Christ.
(3) the APPENDIX contains a record of certain events which happened "in the days when the judges ruled," but are not connected with any exploits of the judges. Though placed at the end of the book, the two histories both manifestly belong chronologically to the beginning of it: the reason for the place selected is perhaps that suggested in the Jdg 17:1 note.
Exact chronology forms no part of the plan of the book. The only guide to the chronology is to be found in the genealogies which span the period: and the evidence of these genealogies concurs in assigning an average of between seven and eight generations to the time from the entrance into Canaan to the commencement of David's reign, which would make up from 240 to 260 years. Deducting 30 years for Joshua, 30 for Samuel, and 40 for the reign of Saul Act 13:21, in all 100 years, we have from 140 to 160 years left for the events related in the Book of Judges. This is a short time, no doubt, but quite sufficient, when it is remembered that many of the "rests" and "servitudes" (Jdg 3:8 note) therein related are not successive, but synchronize; and that no great dependence can be placed on the recurring 80, 40, and 20 years, whenever they are not in harmony with historical probability.
The narratives which have the strongest appearance of synchronizing are those of the Moabite, Ammonite, and Amalekite servitude Judg. 3:12-30 which lasted eighteen years, and was closely connected with a Philistine invasion Jdg 3:31; of the Ammonite servitude which lasted eighteen years, and was also closely connected with a Philistine invasion Jdg 10:7-8; and of the Midianite and Amalekite servitude which lasted seven years Jdg 6:1, all three of which terminated in a complete expulsion and destruction of their enemies by the three leaders Ehud, Jephthah, and Gideon, heading respectively the Benjamites, the Manassites and the northern tribes, and the tribes beyond Jordan: the conduct of the Ephraimites as related in Jdg 8:1; Jdg 12:1, being an additional very strong feature of resemblance in the two histories of Gideon and Jephthah. The 40 years of Philistine servitude mentioned in Jdg 13:1, seems to have embraced the last 20 years of Eli's judgeship, and the first 20 of Samuel's, and terminated with Samuel's victory at Eben-ezer: and, if so, Samson's judgeship of 20 years also coincided in part with Samuel's. The long rests of 40 and 80 years spoken of as following the victories of Othniel, Barak, and Ehud, may very probably have synchronized in whole or in part. It cannot however be denied that the chronology of this book is still a matter of uncertainty.
The time of the compilation of this book, and the final arrangement of its component parts in their present form and in their present connection in the series of the historical books of Scripture, may with most probability be assigned to the latter times of the Jewish monarchy, included in the same plan. (The Book of Ezra, it may be observed, by the way, is a continuation, not of Kings, but of Chronicles.) There is not the slightest allusion in the Book of Judges, to the Babylonian captivity. Only Jdg 3:5-6, as regards the Canaanite races mentioned, and the context, may be compared with Ezr 9:1-2. The language of the Book of Judges points to the same conclusion. It is pure and good Hebrew, untainted with Chaldaisms or Persian forms, as are the later books.
The inference to which these and other such resemblances tends, is that the compilation of the Book of Judges is of about the same age as that of the books of Samuel and Kings, if not actually the work of the same hand. But no absolute certainty can be arrived at.
The chief allusions to it in the New Testament are those in Heb 11:32 following, and Act 13:20. But there are frequent references to the histories contained in it in the Psalms and in the prophets. See Psa 78:56, etc.; Psa 83:9-11; Psa 106:34-45, etc.; Isa 9:4; Isa 10:26; Neh 9:27, etc. See also Sa1 12:9-11; Sa2 11:21. Other books to which it refers are Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and Joshua. See the marginal references to Judg. 1; Jdg 2:1-3, Jdg 2:6-10, Jdg 2:15, Jdg 2:20-23; Jdg 4:11; Jdg 6:8, Jdg 6:13; Jdg 10:11; Jdg 11:13-26; Jdg 13:5; Jdg 16:17; Jdg 18:30; Jdg 19:23-24; Jdg 20:26-27, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which pRev_ailed in a republic without magistracy; when "the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and "every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

Jdg 1:1, The acts of Judah and Simeon; Jdg 1:4, Adonibezek justly requited; Jdg 1:8, Jerusalem taken; Jdg 1:10, Hebron taken; Jdg 1:11, Othniel has Achsah to wife for taking of Debir; Jdg 1:16, The Kenites dwell in Judah; Jdg 1:17, Hormah, Gaza, Askelon, and Ekron taken; Jdg 1:21, The acts of Benjamin; Jdg 1:22, Of the house of Joseph, who take Beth-el; Jdg 1:30, Of Zebulun; Jdg 1:31, Of Asher; Jdg 1:33, Of Naphtali; Jdg 1:34, Of Dan.

Carl Friedrich Keil and Franz Delitzsch
I. Attitude of Israel Towards the Canaanites, and Towards Jehovah Its God - Judges 1-3:6
Hostilities between Israel and the Canaanites after Joshua's Death - Judges 1:1-2:5
After the death of Joshua the tribes of Israel resolved to continue the war with the Canaanites, that they might exterminate them altogether from the land that had been given them for an inheritance. In accordance with the divine command, Judah commenced the strife in association with Simeon, smote the king of Bezek, conquered Jerusalem, Hebron and Debir upon the mountains, Zephath in the south land, and three of the chief cities of the Philistines, and took possession of the mountains; but was unable to exterminate the inhabitants of the plain, just as the Benjaminites were unable to drive the Jebusites out of Jerusalem (vv. 1-21). The tribe of Joseph also conquered the city of Bethel (Judg 1:22-26); but from the remaining towns of the land neither the Manassites, nor the Ephraimites, nor the tribes of Zebulun, Asher, and Naphtali expelled the Canaanites: all that they did was to make them tributary (Judg 1:27-33). The Danites were actually forced back by the Amorites out of the plain into the mountains, because the latter maintained their hold of the towns of the plain, although the house of Joseph conquered them and made them tributary (Judg 1:34-36). The angel of the Lord therefore appeared at Bochim, and declared to the Israelites, that because they had not obeyed the command of the Lord, to make no covenant with the Canaanites, the Lord would no more drive out these nations, but would cause them and their gods to become a snare to them (Judg 2:1-5). From this divine revelation it is evident, on the one hand, that the failure to exterminate the Canaanites had its roots in the negligence of the tribes of Israel; and on the other hand, that the accounts of the wars of the different tribes, and the enumeration of the towns in the different possessions out of which the Canaanites were not expelled, were designed to show clearly the attitude of the Israelites to the Canaanites in the age immediately following the death of Joshua, or to depict the historical basis on which the development of Israel rested in the era of the judges.
John Gill
INTRODUCTION TO JUDGES 1
The children of Israel, after Joshua's death, inquiring of the Lord which tribes should first go up against the remaining Canaanites, Judah is ordered to go up, who with Simeon did, Judg 1:1; and had success against the Canaanites under Adonibezek, whom they brought to Jerusalem Judg 1:4; and against the Canaanites in Hebron, Debir, Zephath, Hormah, Gaza, Ashkelon, and Ekron, Judg 1:9; the Benjamites had not such good success as Judah against the Jebusites in Jerusalem, Judg 1:21; nor as the house of Joseph had against Bethel, Judg 1:22; nor could the tribes of Manasseh, Ephraim, Zebulun, Asher, and Naphtali, drive out the Canaanites from several places which belonged unto them, though many of them became their tributaries, Judg 1:27; and as for the Amorites, they were too powerful for the tribe of Dan, though some of them became tributaries to the house of Joseph, Judg 1:34.(a) T. Bab. Bava Bathra, fol. 14. 2.
1:11:1: Եւ եղեւ յետ վախճանելոյն Յեսուայ, հարցանէին որդիքն Իսրայէլի զՏէր՝ եւ ասէին. Ո՛ ելցէ մեզ առ Քանանացին առաջնորդ՝ պատերազմե՛լ ընդ նմա[2442]։ [2442] Ոմանք. Եւ ասեն. Ո՛վ ելցէ։ Ուր Ոսկան. Հարցին որդիքն Իսրայէլի։
1. Յեսուի վախճանուելուց յետոյ իսրայէլացիները հարցնում էին Տիրոջը եւ ասում. «Մեզնից ո՞վ առաջինը դուրս կը գայ պատերազմի քանանացիների դէմ»:
1 Յեսուին մեռնելէն յետոյ Իսրայէլի որդիները Տէրոջը հարցուցին ու ըսին. «Մեզմէ ո՞վ առաջ Քանանացիներուն վրայ պէտք է ելլէ՝ անոնց հետ պատերազմելու»։
Եւ եղեւ յետ վախճանելոյն Յեսուայ` հարցանէին որդիքն Իսրայելի զՏէր եւ ասէին. Ո՞ ելցէ մեզ առ Քանանացին առաջնորդ` պատերազմել ընդ նմա:

1:1: Եւ եղեւ յետ վախճանելոյն Յեսուայ, հարցանէին որդիքն Իսրայէլի զՏէր՝ եւ ասէին. Ո՛ ելցէ մեզ առ Քանանացին առաջնորդ՝ պատերազմե՛լ ընդ նմա[2442]։
[2442] Ոմանք. Եւ ասեն. Ո՛վ ելցէ։ Ուր Ոսկան. Հարցին որդիքն Իսրայէլի։
1. Յեսուի վախճանուելուց յետոյ իսրայէլացիները հարցնում էին Տիրոջը եւ ասում. «Մեզնից ո՞վ առաջինը դուրս կը գայ պատերազմի քանանացիների դէմ»:
1 Յեսուին մեռնելէն յետոյ Իսրայէլի որդիները Տէրոջը հարցուցին ու ըսին. «Մեզմէ ո՞վ առաջ Քանանացիներուն վրայ պէտք է ելլէ՝ անոնց հետ պատերազմելու»։
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1:11:1: По смерти Иисуса вопрошали сыны Израилевы Господа, говоря: кто из нас прежде пойдет на Хананеев~--- воевать с ними?
1:1 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὴν ο the τελευτὴν τελευτη end Ἰησοῦ ιησους Iēsous; Iisus καὶ και and; even ἐπηρώτων επερωταω interrogate; inquire of οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel διὰ δια through; because of τοῦ ο the κυρίου κυριος lord; master λέγοντες λεγω tell; declare τίς τις.1 who?; what? ἀναβήσεται αναβαινω step up; ascend ἡμῖν ημιν us πρὸς προς to; toward τοὺς ο the Χαναναίους χαναναιος Chananaios; Khananeos ἀφηγούμενος αφηγεομαι the πολεμῆσαι πολεμεω battle πρὸς προς to; toward αὐτούς αυτος he; him
1:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after מֹ֣ות mˈôṯ מָוֶת death יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַֽ wˈa וְ and יִּשְׁאֲלוּ֙ yyišʔᵃlˌû שׁאל ask בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בַּ ba בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מִ֣י mˈî מִי who יַעֲלֶה־ yaʕᵃleh- עלה ascend לָּ֧נוּ llˈānû לְ to אֶל־ ʔel- אֶל to הַֽ hˈa הַ the כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite בַּ ba בְּ in † הַ the תְּחִלָּ֖ה ttᵊḥillˌā תְּחִלָּה beginning לְ lᵊ לְ to הִלָּ֥חֶם hillˌāḥem לחם fight בֹּֽו׃ bˈô בְּ in
1:1. post mortem Iosue consuluerunt filii Israhel Dominum dicentes quis ascendet ante nos contra Chananeum et erit dux belliAfter the death of Josue, the children of Israel consulted the Lord, saying: Who shall go up before us against the Chanaanite, and shall be the leader of the war?
1. And it came to pass after the death of Joshua, that the children of Israel asked of the LORD, saying, Who shall go up for us first against the Canaanites, to fight against them?
1:1. Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?
1:1. After the death of Joshua, the sons of Israel consulted the Lord, saying, “Who will ascend before us, against the Canaanite, and who will be the commander of the war?”
Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them:

1:1: По смерти Иисуса вопрошали сыны Израилевы Господа, говоря: кто из нас прежде пойдет на Хананеев~--- воевать с ними?
1:1
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὴν ο the
τελευτὴν τελευτη end
Ἰησοῦ ιησους Iēsous; Iisus
καὶ και and; even
ἐπηρώτων επερωταω interrogate; inquire of
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
διὰ δια through; because of
τοῦ ο the
κυρίου κυριος lord; master
λέγοντες λεγω tell; declare
τίς τις.1 who?; what?
ἀναβήσεται αναβαινω step up; ascend
ἡμῖν ημιν us
πρὸς προς to; toward
τοὺς ο the
Χαναναίους χαναναιος Chananaios; Khananeos
ἀφηγούμενος αφηγεομαι the
πολεμῆσαι πολεμεω battle
πρὸς προς to; toward
αὐτούς αυτος he; him
1:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
מֹ֣ות mˈôṯ מָוֶת death
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַֽ wˈa וְ and
יִּשְׁאֲלוּ֙ yyišʔᵃlˌû שׁאל ask
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מִ֣י mˈî מִי who
יַעֲלֶה־ yaʕᵃleh- עלה ascend
לָּ֧נוּ llˈānû לְ to
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
בַּ ba בְּ in
הַ the
תְּחִלָּ֖ה ttᵊḥillˌā תְּחִלָּה beginning
לְ lᵊ לְ to
הִלָּ֥חֶם hillˌāḥem לחם fight
בֹּֽו׃ bˈô בְּ in
1:1. post mortem Iosue consuluerunt filii Israhel Dominum dicentes quis ascendet ante nos contra Chananeum et erit dux belli
After the death of Josue, the children of Israel consulted the Lord, saying: Who shall go up before us against the Chanaanite, and shall be the leader of the war?
1:1. Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?
1:1. After the death of Joshua, the sons of Israel consulted the Lord, saying, “Who will ascend before us, against the Canaanite, and who will be the commander of the war?”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: По смерти Иисуса Навина израильтяне вопросили Господа о том, какое из колен израильских должно идти прежде других против хананеев. Это вопрошение совершалось через Урим и Туммим, который, по смерти первосвященника Елеазара, перешел к его сыну Финеесу (Суд. XX:28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Judah Attacks the Canaanites; The Punishment of Adoni-bezek. B. C. 1425.

1 Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them? 2 And the LORD said, Judah shall go up: behold, I have delivered the land into his hand. 3 And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him. 4 And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men. 5 And they found Adoni-bezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites. 6 But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes. 7 And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died. 8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.
Here, I. The children of Israel consult the oracle of God for direction which of all the tribes should first attempt to clear their country of the Canaanites, and to animate and encourage the rest. It was after the death of Joshua. While he lived he directed them, and all the tribes were obedient to him, but when he died he left no successor in the same authority that he had; but the people must consult the breast-plate of judgment, and thence receive the word of command; for God himself, as he was their King, so he was the Lord of their hosts. The question they ask is, Who shall go up first? v. 1. By this time, we may suppose, they were so multiplied that the places they were in possession of began to be too strait for them, and they must thrust out the enemy to make room; now they enquire who should first take up arms. Whether each tribe was ambitious of being first, and so strove for the honour of it, or whether each was afraid of being first, and so strove to decline it, does not appear; but by common consent the matter was referred to God himself, who is the fittest both to dispose of honours and to cut out work.
II. God appointed that Judah should go up first, and promised him success (v. 2): "I have delivered the land into his hand, to be possessed, and therefore will deliver the enemy into his hand, that keeps him out of possession, to be destroyed." And why must Judah be first in this undertaking? 1. Judah was the most numerous and powerful tribe, and therefore let Judah venture first. Note, God appoints service according to the strength he has given. Those that are most able, from them most work is expected. 2. Judah was first in dignity, and therefore must be first in duty. He it is whom his brethren must praise, and therefore he it is who must lead in perilous services. Let the burden of honour and the burden of work go together. 3. Judah was first served; the lot came up for Judah first, and therefore Judah must first fight. 4. Judah was the tribe out of which our Lord was to spring: so that in Judah, Christ, the Lion of the tribe of Judah, went before them. Christ engaged the powers of darkness first, and foiled them, which animates us for our conflicts; and it is in him that we are more than conquerors. Observe, The service and the success are put together: "Judah shall go up; let him do his part, and then he shall find that I have delivered the land into his hand." His service will not avail unless God give the success; but God will not give the success unless he vigorously apply himself to the service.
III. Judah hereupon prepares to go up, but courts his brother and neighbour the tribe of Simeon (the lot of which tribe fell within that of Judah and was assigned out of it) to join forces with him, v. 3. Observe here, 1. That the strongest should not despise but desire the assistance even of those that are weaker. Judah was the most considerable of all the tribes, and Simeon the least considerable, and yet Judah begs Simeon's friendship, and prays an aid from him; the head cannot say to the foot, I have no need of thee, for we are members one of another. 2. Those that crave assistance must be ready to give assistance: Come with me into my lot, and then I will go with thee into thine. It becomes Israelites to help one another against Canaanites; and all Christians, even those of different tribes, should strengthen one another's hands against the common interests of Satan's kingdom. Those who thus help one another in love have reason to hope that God will graciously help them both.
IV. The confederate forces of Judah and Simeon take the field: Judah went up (v. 4), and Simeon with him, v. 3. Caleb, it is probable, was commander-in-chief of this expedition; for who so fit as he who had both an old man's head and a young man's hand, the experience of age and the vigour of youth? Josh. xiv. 10, 11. It should seem too, by what follows (v. 10, 11), that he was not yet in possession of his own allotment. It was happy for them that they had such a general as, according to his name, was all heart. Some think that the Canaanites had got together into a body, a formidable body, when Israel consulted who should go and fight against them, and that they then began to stir when they heard of the death of Joshua, whose name had been so dreadful to them; but, if so, it proved they did but meddle to their own hurt.
V. God gave them great success. Whether they invaded the enemy, or the enemy first gave them the alarm, the Lord delivered them into their hand, v. 4. Though the army of Judah was strong and bold, yet the victory is attributed to God: he delivered the Canaanites into their hand; having given them authority, he here gives them ability to destroy them--put it in their power, and so tried their obedience to his command, which was utterly to cut them off. Bishop Patrick observes upon this that we meet not with such religious expressions in the heathen writers, concerning the success of their arms, as we have here and elsewhere in this sacred history. I wish such pious acknowledgments of the divine providence had not grown into disuse at this time with many that are called Christians. Now, 1. We are told how the army of the Canaanites was routed in the field, in or near Bezek, the place where they drew up, which afterwards Saul made the place of a general rendezvous (1 Sam. xi. 8); they slew 10,000 men, which blow, if followed, could not but be a very great weakening to those that were already brought so very low. 2. How their king was taken and mortified. His name was Adoni-bezek, which signifies, lord of Bezek. There have been those that called their lands by their own names (Ps. xlix. 11), but here was one (and there has been many another) that called himself by his land's name. He was taken prisoner after the battle, and we are here told how they used him; they cut off his thumbs, to disfit him for fighting, and his great toes, that he might not be able to run away, v. 6. It had been barbarous thus to triumph over a man in misery, and that lay at their mercy, but that he was a devoted Canaanite, and one that had in like manner abused others, which probably they had heard of. Josephus says, "They cut off his hands and his feet," probably supposing those more likely to be mortal wounds than only the cutting off of his thumbs and his great toes. But this indignity which they did him extorted from him an acknowledgment of the righteousness of God, v. 7. Here observe, (1.) What a great man this Adoni-bezek had been, how great in the field, where armies fled before him, how great at home, where kings were set with the dogs of his flock; and yet now himself a prisoner, and reduced to the extremity of meanness and disgrace. See how changeable this world is, and how slippery its high places are. Let not the highest be proud, nor the strongest secure, for they know not how low they may be brought before they die. (2.) What desolations he had made among his neighbours: he had wholly subdued seventy kings, to such a degree as to have them his prisoners; he that was the chief person in a city was then called a king, and the greatness of their title did but aggravate their disgrace, and fired the pride of him that insulted over them. We cannot suppose that Adoni-bezek had seventy of these petty princes at once his slaves; but first and last, in the course of his reign, he had thus deposed and abused so many, who perhaps were many of them kings of the same cities that successively opposed him, and whom he thus treated to please his own imperious barbarous fancy, and for a terror to others. It seems the Canaanites had been wasted by civil wars, and those bloody ones, among themselves, which would very much facilitate the conquest of them by Israel. "Judah," says Dr. Lightfoot, "in conquering Adoni-bezek, did, in effect, conquer seventy kings." (3.) How justly he was treated as he had treated others. Thus the righteous God sometimes, in his providence, makes the punishment to answer the sin, and observes an equality in his judgments; the spoiler shall be spoiled, and the treacherous dealer dealt treacherously with, Isa. xxxiii. 1. And those that showed no mercy shall have no mercy shown them, Jam. ii. 13. See Rev. xiii. 10; xviii. 6. (4.) How honestly he owned the righteousness of God herein: As I have done, so God has requited me. See the power of conscience, when God by his judgments awakens it, how it brings sin to remembrance, and subscribes to the justice of God. He that in his pride had set God at defiance now yields to him, and reflects with as much regret upon the kings under his table as ever he had looked upon them with pleasure when he had them there. He seems to own that he was better dealt with than he had dealt with his prisoners; for though the Israelites maimed him (according to the law of retaliation, an eye for an eye, so a thumb for a thumb), yet they did not put him under the table to be fed with the crumbs there, because, though the other might well be looked upon as an act of justice, this would have savoured more of pride and haughtiness than did become an Israelite.
VI. Particular notice is taken of the conquest of Jerusalem, v. 8. Our translators judge it spoken of here as done formerly in Joshua's time, and only repeated on occasion of Adoni-bezek's dying there, and therefore read it, "they had fought against Jerusalem," and put this verse in a parenthesis; but the original speaks of it as a thing now done, and this seems most probable because it is said to be done by the children of Judah in particular, not by all Israel in general, whom Joshua commanded. Joshua indeed conquered and slew Adoni-zedek, king of Jerusalem (Josh. x.), but we read not there of his taking the city; probably, while he was pursing his conquests elsewhere, this Adoni-bezek, a neighbouring prince, got possession of it, whom Israel having conquered in the field, the city fell into their hands, and they slew the inhabitants, except those who retreated into the castle and held out there till David's time, and they set the city on fire, in token of their detestation of the idolatry wherewith it had been deeply infected, yet probably not so utterly as to consume it, but to leave convenient habitations for as many as they had to put into the possession of it.
Adam Clarke: Commentary on the Bible - 1831
1:1: Now after the death of Joshua - How long after the death of Joshua this happened we cannot tell; it is probable that it was not long. The enemies of the Israelites, finding their champion dead, would naturally avail themselves of their unsettled state, and make incursions on the country.
Who shall go up - Joshua had left no successor, and every thing relative to the movements of this people must be determined either by caprice, or an especial direction of the Lord.
Albert Barnes: Notes on the Bible - 1834
1:1: After the death of Joshua - But from Jdg 1:1 to Jdg 2:9 is a consecutive narrative, ending with the death of Joshua. Hence, the events in this chapter and in Jdg 2:1-6 are to be taken as belonging to the lifetime of Joshua. See Jdg 2:11 note.
Asked the Lord - The phrase is only found in Judges and Samuel. It was the privilege of the civil ruler, to apply to the high priest to consult for him the Urim and Thummim (marginal reference). (Compare Jos 14:1; Jos 18:1, Jos 18:10; Jos 19:51). Here it was not Phinehas, as Josephus concludes from placing these events after the death of Joshua, but Eleazar, through whom the children of Israel inquired "who" (or, rather), "which tribe of us shall go up!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Now: Jos 24:29, Jos 24:30
asked: Jdg 20:18, Jdg 20:28; Exo 28:30; Num 27:21; Sa1 22:9, Sa1 22:10, Sa1 23:9, Sa1 23:10
Carl Friedrich Keil and Franz Delitzsch
1:1
With the words "Now, after the death of Joshua, it came to pass," the book of Judges takes up the thread of the history where the book of Joshua had dropped it, to relate the further development of the covenant nation. A short time before his death, Joshua had gathered the elders and heads of the people around him, and set before them the entire destruction of the Canaanites through the omnipotent help of the Lord, if they would only adhere with fidelity to the Lord; whilst, at the same time, he also pointed out to them the dangers of apostasy from the Lord (Josh 23). Remembering this admonition and warning, the Israelites inquired, after Joshua's death, who should begin the war against the Canaanites who still remained to be destroyed; and the Lord answered, "Judah shall go up: behold, I have delivered the land into his hand" (Judg 1:1, Judg 1:2). בּיהוה שׁאל, to ask with Jehovah for the purpose of obtaining a declaration of the divine will, is substantially the same as האוּרים בּמשׁפּט שׁאל (Num 27:21), to inquire the will of the Lord through the Urim and Thummim of the high priest. From this time forward inquiring of the Lord occurs with greater frequency (vid., Judg 20:23, Judg 20:27; 1Kings 10:22; 1Kings 22:10; 1Kings 23:2, etc.), as well as the synonymous expression "ask of Elohim" in Judg 18:5; Judg 20:18; 1Kings 14:37; 1Kings 22:13; 1Chron 14:10; whereas Moses and Joshua received direct revelations from God. The phrase אל־הכּנעני יעלה, "go up to the Canaanites," is defined more precisely by the following words, "to fight against them;" so that עלה is used here also to denote the campaign against a nation (see at Josh 8:1), without there being any necessity, however, for us to take אל in the sense of על. בתּחלּה עלה signifies "to go up in the beginning," i.e., to open or commence the war; not to hold the commandership in the war, as the Sept., Vulgate, and others render it (see Judg 10:18, where להלּחם יחל is expressly distinguished from being the chief or leader). Moreover, מי does not mean who? i.e., what person, but, as the answer clearly shows, what tribe? Now a tribe could open the war, and take the lead at the head of the other tribes, but could not be the commander-in-chief. In the present instance, however, Judah did not even enter upon the war at the head of all the tribes, but simply joined with the tribe of Simeon to make a common attack upon the Canaanites in their inheritance. The promise in Judg 1:2 is the same as that in Josh 6:2; Josh 8:1, etc. "The land" is not merely the land allotted to the tribe of Judah, or Judah's inheritance, as Bertheau supposes, for Judah conquered Jerusalem (Judg 1:8), which had been allotted to the tribe of Benjamin (Josh 18:28), but the land of Canaan generally, so far as it was still in the possession of the Canaanites and was to be conquered by Judah. The reason why Judah was to commence the hostilities is not to be sought for in the fact that Judah was the most numerous of all the tribes (Rosenmller), but rather in the fact that Judah had already been appointed by the blessing of Jacob (Gen 49:8.) to be the champion of his brethren.
Geneva 1599
1:1 Now after the death of Joshua it came to pass, that the children of Israel (a) asked the LORD, saying, (b) Who shall go up for us against the Canaanites first, to fight against them?
(a) By the judgment of Urim; Read (Ex 28:30; Num 27:21; 1Kings 28:6)
(b) Who shall be our captain?
John Gill
1:1 Now after the death of Joshua,.... With the account of which the preceding book is concluded, and therefore this very properly follows after that; though Epiphanius (b) places the book of Job between them:
Tit came to pass that the children of Israel asked the Lord; that is, the heads of them who gathered together at Shiloh, where the tabernacle was; and standing before the high priest, either Eleazar, or rather Phinehas his son, Eleazar being in all probability dead, inquired by Urim and Thummim:
saying, who shall go up for us against the Canaanites first, to fight against them? for they had no commander in chief, Joshua leaving no successor, though the Samaritan Chronicle (c) pretends he did; one Abel, a son of Caleb's brother, of the tribe of Judah, on whom the lot fell, out of twelve of the nine tribes and a half, to whom Joshua delivered the government of the nation, and crowned him: but this inquiry was not for any man to go before them all as their generalissimo, but to know what tribe should first go up, and they were desirous of having the mind of God in it, when they might expect to succeed; which to do, at their first setting out, would not only be a great encouragement to them to go on, but strike dread and terror into their enemies; and this is to be understood of the Canaanites who remained unsubdued, that dwelt among them, and in cities, which though divided to them by lot, they were not in the possession of; and these being troublesome neighbours to them, and besides the Israelites daily increasing, needed more room and more cities to occupy, and more land to cultivate.
(b) De Mensur. & Ponder. c. 13. (c) Apud Hottinger. Smegma, p. 522.
John Wesley
1:1 After the death - Not long after it; for Othniel, the first judge, lived in Joshua's time. Asked the Lord - Being assembled together at Shiloh, they enquired of the high - priest by the Urim and the Thummim. Against the Canaanites first - Finding their people multiply exceedingly, and consequently the necessity of enlarging their quarters, they renew the war. They do not enquire who shall be captain general to all the tribes; but what tribe shall first undertake the expedition, that by their success the other tribes may be encouraged to make the like attempt upon the Canaanites in their several lots.
Robert Jamieson, A. R. Fausset and David Brown
1:1 THE ACTS OF JUDAH AND SIMEON. (Judg 1:1-3)
Now after the death of Joshua--probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war.
the children of Israel asked the Lord--The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to JOSEPHUS, was Phinehas.
saying, Who shall go up for us against the Canaanites first--The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.
1:21:2: Եւ ասէ Տէր. Յուդա՛յ ելցէ. զի ետու զերկիրն ՚ի ձեռս նորա։
2. Տէրն ասաց. «Յուդայի՛ ցեղը պէտք է դուրս գայ, քանի որ երկիրը նրա ձեռքն եմ յանձնել»:
2 Տէրը ըսաւ. «Յուդան թող ելլէ։ Ահա երկիրը անոր ձեռքը տուի»։
Եւ ասէ Տէր. Յուդա ելցէ. զի ետու զերկիրն ի ձեռս նորա:

1:2: Եւ ասէ Տէր. Յուդա՛յ ելցէ. զի ետու զերկիրն ՚ի ձեռս նորա։
2. Տէրն ասաց. «Յուդայի՛ ցեղը պէտք է դուրս գայ, քանի որ երկիրը նրա ձեռքն եմ յանձնել»:
2 Տէրը ըսաւ. «Յուդան թող ելլէ։ Ահա երկիրը անոր ձեռքը տուի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2: И сказал Господь: Иуда пойдет; вот, Я предаю землю в руки его.
1:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master Ιουδας ιουδας Ioudas; Iuthas ἀναβήσεται αναβαινω step up; ascend ἰδοὺ ιδου see!; here I am δέδωκα διδωμι give; deposit τὴν ο the γῆν γη earth; land ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him
1:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah יַעֲלֶ֑ה yaʕᵃlˈeh עלה ascend הִנֵּ֛ה hinnˈē הִנֵּה behold נָתַ֥תִּי nāṯˌattî נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
1:2. dixitque Dominus Iudas ascendet ecce tradidi terram in manus eiusAnd the Lord said: Juda shall go up: behold I have delivered the land into his hands.
2. And the LORD said, Judah shall go up: behold, I have delivered the land into his hand.
1:2. And the LORD said, Judah shall go up: behold, I have delivered the land into his hand.
1:2. And the Lord said: “Judah shall ascend. Behold, I have delivered the land into his hands.”
And the LORD said, Judah shall go up: behold, I have delivered the land into his hand:

1:2: И сказал Господь: Иуда пойдет; вот, Я предаю землю в руки его.
1:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
Ιουδας ιουδας Ioudas; Iuthas
ἀναβήσεται αναβαινω step up; ascend
ἰδοὺ ιδου see!; here I am
δέδωκα διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
1:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah
יַעֲלֶ֑ה yaʕᵃlˈeh עלה ascend
הִנֵּ֛ה hinnˈē הִנֵּה behold
נָתַ֥תִּי nāṯˌattî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
1:2. dixitque Dominus Iudas ascendet ecce tradidi terram in manus eius
And the Lord said: Juda shall go up: behold I have delivered the land into his hands.
1:2. And the LORD said, Judah shall go up: behold, I have delivered the land into his hand.
1:2. And the Lord said: “Judah shall ascend. Behold, I have delivered the land into his hands.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: На вопрос израильтян Господь сказал, что колено Иудино должно подняться на борьбу с хананеями прежде других. Колено Иудино было более многолюдным и воинственным, сравнительно с прочими (Чис. I:26-27, XXVI:22, Быт. XLIX:8-9, Втор. XXXIII:7), а посему естественно было ему прежде других выступить на борьбу с врагами всего народа, как это было и в деле против вениамитян (Суд. XX:18).
Adam Clarke: Commentary on the Bible - 1831
1:2: The Lord said, Judah shall go up - They had inquired of the Lord by Phinehas the high priest; and he had communicated to them the Divine counsel.
Albert Barnes: Notes on the Bible - 1834
1:2: And the Lord said - i. e. answered by Urim and Thummim. The land was the portion which fell to Judah by lot, not the whole land of Canaan (see Jdg 3:11). The priority given to Judah is a plain indication of divine direction. It points to the birth of our Lord of the tribe of Judah. Judah associated Simeon with him Jdg 1:3 because their lots were intermingled Jos 19:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Gen 49:8-10; Num 2:3, Num 7:12; Psa 78:68-70; Heb 7:14; Rev 5:5, Rev 19:11-16
John Gill
1:2 And the Lord said,.... By an articulate voice, which it is probable was the usual way of answering by Urim and Thummim:
Judah shall go up; not Judah in person, who was long ago dead, but the tribe of Judah; it was the will of the Lord that that tribe should engage first with the Canaanites, being the principal one, and the most numerous, powerful, and valiant, and perhaps had the greatest number of Canaanites among them; and who succeeding, would inspire the other tribes with courage, and fill their enemies with a panic:
behold, I have delivered the land into his hands; that part of it which belonged to that tribe as yet unsubdued, the conquest of which they are assured of for their encouragement.
John Wesley
1:2 Judah - The tribe of Judah is chosen for the first enterprise, because they were both most populous, and so most needing enlargement; and withal most valiant, and therefore most likely to succeed: for God chooseth fit means for the work which he designs. Moreover the Canaanites were numerous and strong in those parts, and therefore to be suppressed, before they grew too strong for them.
Robert Jamieson, A. R. Fausset and David Brown
1:2 the Lord said, Judah shall go up--The predicted pre-eminence (Gen 49:8) was thus conferred upon Judah by divine direction, and its appointment to take the lead in the ensuing hostilities was of great importance, as the measure of success by which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories.
I have delivered the land into his hand--not the whole country, but the district assigned for his inheritance.
1:31:3: Եւ ասէ՛ Յուդայ ցՇմաւոն ցեղբայր իւր. Ե՛լ ընդիս ՚ի վիճակիս իմում, եւ տացուք պատերա՛զմ ընդ Քանանացիսն. եւ եկից ես ընդ քեզ ՚ի քում վիճակին։ Եւ գնաց ընդ նմա Շմաւոն[2443]։ [2443] Ոմանք. ՑՇմաւովն եղբայր... ընդ Քանանացւոյն, եւ եկից եւ ես։
3. Եւ Յուդան իր եղբայր Շմաւոնին ասաց. «Վե՛ր կաց գնանք ինձ հետ իմ կալուածքը եւ քանանացիների դէմ պատերազմենք, ես էլ քեզ հետ կը գամ քո կալուածքը»: Շմաւոնը գնաց նրա հետ:
3 Յուդան իր եղբօրը Շմաւոնին ըսաւ. «Ինծի հետ իմ երկիրս ելի՛ր ու Քանանացիներուն հետ պատերազմինք։ Ես ալ քեզի հետ քու երկիրդ երթամ»։ Շմաւոն անոր հետ գնաց։
Եւ ասէ Յուդա ցՇմաւոն ցեղբայր իւր. Ել ընդ իս ի վիճակիս իմում, եւ տացուք պատերազմ ընդ Քանանացիսն. եւ եկից եւ ես ընդ քեզ ի քում վիճակին: Եւ գնաց ընդ նմա Շմաւոն:

1:3: Եւ ասէ՛ Յուդայ ցՇմաւոն ցեղբայր իւր. Ե՛լ ընդիս ՚ի վիճակիս իմում, եւ տացուք պատերա՛զմ ընդ Քանանացիսն. եւ եկից ես ընդ քեզ ՚ի քում վիճակին։ Եւ գնաց ընդ նմա Շմաւոն[2443]։
[2443] Ոմանք. ՑՇմաւովն եղբայր... ընդ Քանանացւոյն, եւ եկից եւ ես։
3. Եւ Յուդան իր եղբայր Շմաւոնին ասաց. «Վե՛ր կաց գնանք ինձ հետ իմ կալուածքը եւ քանանացիների դէմ պատերազմենք, ես էլ քեզ հետ կը գամ քո կալուածքը»: Շմաւոնը գնաց նրա հետ:
3 Յուդան իր եղբօրը Շմաւոնին ըսաւ. «Ինծի հետ իմ երկիրս ելի՛ր ու Քանանացիներուն հետ պատերազմինք։ Ես ալ քեզի հետ քու երկիրդ երթամ»։ Շմաւոն անոր հետ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3: Иуда же сказал Симеону, брату своему: войди со мною в жребий мой, и будем воевать с Хананеями; и я войду с тобою в твой жребий. И пошел с ним Симеон.
1:3 καὶ και and; even εἶπεν επω say; speak Ιουδας ιουδας Ioudas; Iuthas τῷ ο the Συμεων συμεων Symeōn; Simeon ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him ἀνάβηθι αναβαινω step up; ascend μετ᾿ μετα with; amid ἐμοῦ εμου my ἐν εν in τῷ ο the κλήρῳ κληρος lot; allotment μου μου of me; mine καὶ και and; even παραταξώμεθα παρατασσω to; toward τοὺς ο the Χαναναίους χαναναιος Chananaios; Khananeos καὶ και and; even πορεύσομαι πορευομαι travel; go κἀγὼ καγω and I μετὰ μετα with; amid σοῦ σου of you; your ἐν εν in τῷ ο the κλήρῳ κληρος lot; allotment σου σου of you; your καὶ και and; even ἐπορεύθη πορευομαι travel; go μετ᾿ μετα with; amid αὐτοῦ αυτος he; him Συμεων συμεων Symeōn; Simeon
1:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to שִׁמְעֹ֨ון šimʕˌôn שִׁמְעֹון Simeon אָחִ֜יו ʔāḥˈiʸw אָח brother עֲלֵ֧ה ʕᵃlˈē עלה ascend אִתִּ֣י ʔittˈî אֵת together with בְ vᵊ בְּ in גֹורָלִ֗י ḡôrālˈî גֹּורָל lot וְ wᵊ וְ and נִֽלָּחֲמָה֙ nˈillāḥᵃmā לחם fight בַּֽ bˈa בְּ in † הַ the כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הָלַכְתִּ֧י hālaḵtˈî הלך walk גַם־ ḡam- גַּם even אֲנִ֛י ʔᵃnˈî אֲנִי i אִתְּךָ֖ ʔittᵊḵˌā אֵת together with בְּ bᵊ בְּ in גֹורָלֶ֑ךָ ḡôrālˈeḵā גֹּורָל lot וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk אִתֹּ֖ו ʔittˌô אֵת together with שִׁמְעֹֽון׃ šimʕˈôn שִׁמְעֹון Simeon
1:3. et ait Iudas Symeoni fratri suo ascende mecum in sorte mea et pugna contra Chananeum ut et ego pergam tecum in sorte tua et abiit cum eo SymeonAnd Juda said to Simeon, his brother: Come up with me into my lot, and fight against the Chanaanite, that I also may go along with thee into thy lot. And Simeon went with him.
3. And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.
1:3. And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.
1:3. And Judah said to his brother Simeon, “Go up with me to my lot, and fight against the Canaanite, so that I also may go forth with you to your lot.” And Simeon went with him.
And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him:

1:3: Иуда же сказал Симеону, брату своему: войди со мною в жребий мой, и будем воевать с Хананеями; и я войду с тобою в твой жребий. И пошел с ним Симеон.
1:3
καὶ και and; even
εἶπεν επω say; speak
Ιουδας ιουδας Ioudas; Iuthas
τῷ ο the
Συμεων συμεων Symeōn; Simeon
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
ἀνάβηθι αναβαινω step up; ascend
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ἐν εν in
τῷ ο the
κλήρῳ κληρος lot; allotment
μου μου of me; mine
καὶ και and; even
παραταξώμεθα παρατασσω to; toward
τοὺς ο the
Χαναναίους χαναναιος Chananaios; Khananeos
καὶ και and; even
πορεύσομαι πορευομαι travel; go
κἀγὼ καγω and I
μετὰ μετα with; amid
σοῦ σου of you; your
ἐν εν in
τῷ ο the
κλήρῳ κληρος lot; allotment
σου σου of you; your
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
Συμεων συμεων Symeōn; Simeon
1:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
שִׁמְעֹ֨ון šimʕˌôn שִׁמְעֹון Simeon
אָחִ֜יו ʔāḥˈiʸw אָח brother
עֲלֵ֧ה ʕᵃlˈē עלה ascend
אִתִּ֣י ʔittˈî אֵת together with
בְ vᵊ בְּ in
גֹורָלִ֗י ḡôrālˈî גֹּורָל lot
וְ wᵊ וְ and
נִֽלָּחֲמָה֙ nˈillāḥᵃmā לחם fight
בַּֽ bˈa בְּ in
הַ the
כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הָלַכְתִּ֧י hālaḵtˈî הלך walk
גַם־ ḡam- גַּם even
אֲנִ֛י ʔᵃnˈî אֲנִי i
אִתְּךָ֖ ʔittᵊḵˌā אֵת together with
בְּ bᵊ בְּ in
גֹורָלֶ֑ךָ ḡôrālˈeḵā גֹּורָל lot
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
אִתֹּ֖ו ʔittˌô אֵת together with
שִׁמְעֹֽון׃ šimʕˈôn שִׁמְעֹון Simeon
1:3. et ait Iudas Symeoni fratri suo ascende mecum in sorte mea et pugna contra Chananeum ut et ego pergam tecum in sorte tua et abiit cum eo Symeon
And Juda said to Simeon, his brother: Come up with me into my lot, and fight against the Chanaanite, that I also may go along with thee into thy lot. And Simeon went with him.
1:3. And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.
1:3. And Judah said to his brother Simeon, “Go up with me to my lot, and fight against the Canaanite, so that I also may go forth with you to your lot.” And Simeon went with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Выступая на борьбу с хананеями, по повелению Господнему, колено Иудино пригласило идти с ним также колено Симеоново, как ближайшее к нему и как имевшее часть своего удела среди колена Иудина (ср. Нав. XIX:1-8).
Adam Clarke: Commentary on the Bible - 1831
1:3: Come up with me into my lot - It appears that the portions of Judah and Simeon had not been cleared of the Canaanites, or that these were the parts which were now particularly invaded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Simeon: Gen 29:33; Jos 19:1
I likewise: Jdg 1:17; Sa2 10:11
Carl Friedrich Keil and Franz Delitzsch
1:3
Judah invited Simeon his brother, i.e., their brother tribe, to take part in the contest. The epithet is applied to Simeon, not because Simeon and Judah, the sons of Jacob, were the children of the same mother, Leah (Gen 29:33, Gen 29:35), but because Simeon's inheritance was within the territory of Judah (Josh 19:1.), so that Simeon was more closely connected with Judah than any of the other tribes. "Come up with me into my lot (into the inheritance that has fallen to me by lot), that we may fight against the Canaanites, and I likewise will go with thee into thy lot. So Simeon went with him," i.e., joined with Judah in making war upon the Canaanites. This request shows that Judah's principal intention was to make war upon and exterminate the Canaanites who remained in his own and Simeon's inheritance. The different expressions employed, come up and go, are to be explained from the simple fact that the whole of Simeon's territory was in the shephelah and Negeb, whereas Judah had received the heart of his possessions upon the mountains.
Geneva 1599
1:3 And Judah said unto Simeon his (c) brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.
(c) For the tribe of Simeon had their inheritance within the tribe of Judah, (Josh 19:1).
John Gill
1:3 And Judah said unto Simeon his brother,.... The men of the tribe of Judah said to those of the tribe of Simeon, they being not only brethren by father's and mother's side, which was not the case of all the sons of Jacob, but their possessions and inheritances lay near together; and indeed those of Simeon were within the inheritance of the tribe of Judah, Josh 19:1; so that as they lived in great nearness and familiarity with each other, their interests were closely united together:
come up with me into my lot, that we may fight against the Canaanites; conjunctly: the meaning is, that the tribe of Simeon, as many of their warlike men as could, would come and join their forces with those of the tribe of Judah, in order to reduce such cities, in the lot of that tribe, the Canaanites as yet were in the possession of:
and I likewise will go with thee into thy lot: the cities being conquered which were in the lot, of the tribe of Judah, that tribe proposed to bring their united forces into the lot of the tribe of Simeon, and reduce such cities as were in that lot:
so Simeon went with him: the tribe of Simeon agreed to the proposal, and went along with the tribe of Judah against their common enemy.
John Wesley
1:3 To Simeon - As nearest to him both by relation, being his brother by both parents, and by habitation. The Canaanites - Specially so called, because they are distinguished from the Perizzites, Judg 1:4.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Judah said unto Simeon his brother, Come up with me . . ., that we may fight against the Canaanites--Being conterminous tribes (Josh 19:1-2), they had a common interest, and were naturally associated in this enterprise.
1:41:4: Եւ ե՛լ Յուդայ. եւ ե՛տ Տէր զՔանանացին եւ զՓերեզացին ՚ի ձեռս նորա. եւ եհա՛ր զնոսա ՚ի Բեզեկ տասն հազար արանց։
4. Յուդան գնաց, եւ Տէրը քանանացիներին ու փերեզացիներին յանձնեց նրա ձեռքը, եւ նա Բեզեկում նրանցից տասը հազար մարդ կոտորեց:
4 Յուդան ելաւ ու Տէրը Քանանացիներն ու Փերեզացիները անոնց ձեռքը տուաւ։ Անոնցմէ Բեզեկի մէջ տասը հազար մարդ կոտորեցին։
Եւ ել Յուդա, եւ ետ Տէր զՔանանացին եւ զՓերեզացին ի ձեռս [1]նորա. եւ եհար`` զնոսա ի Բեզեկ տասն հազար արանց:

1:4: Եւ ե՛լ Յուդայ. եւ ե՛տ Տէր զՔանանացին եւ զՓերեզացին ՚ի ձեռս նորա. եւ եհա՛ր զնոսա ՚ի Բեզեկ տասն հազար արանց։
4. Յուդան գնաց, եւ Տէրը քանանացիներին ու փերեզացիներին յանձնեց նրա ձեռքը, եւ նա Բեզեկում նրանցից տասը հազար մարդ կոտորեց:
4 Յուդան ելաւ ու Տէրը Քանանացիներն ու Փերեզացիները անոնց ձեռքը տուաւ։ Անոնցմէ Բեզեկի մէջ տասը հազար մարդ կոտորեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4: И пошел Иуда, и предал Господь Хананеев и Ферезеев в руки их, и побили они из них в Везеке десять тысяч человек.
1:4 καὶ και and; even ἀνέβη αναβαινω step up; ascend Ιουδας ιουδας Ioudas; Iuthas καὶ και and; even παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even τὸν ο the Φερεζαῖον φερεζαιος into; for τὰς ο the χεῖρας χειρ hand αὐτῶν αυτος he; him καὶ και and; even ἔκοψαν κοπτω cut; mourn αὐτοὺς αυτος he; him ἐν εν in Βεζεκ βεζεκ into; for δέκα δεκα ten χιλιάδας χιλιας thousand ἀνδρῶν ανηρ man; husband
1:4 וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּתֵּ֧ן yyittˈēn נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּנַעֲנִ֥י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֖י ppᵊrizzˌî פְּרִזִּי Perizzite בְּ bᵊ בְּ in יָדָ֑ם yāḏˈām יָד hand וַ wa וְ and יַּכּ֣וּם yyakkˈûm נכה strike בְּ bᵊ בְּ in בֶ֔זֶק vˈezeq בֶּזֶק Bezek עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand אִֽישׁ׃ ʔˈîš אִישׁ man
1:4. ascenditque Iudas et tradidit Dominus Chananeum ac Ferezeum in manus eorum et percusserunt in Bezec decem milia virorumAnd Juda went up, and the Lord delivered the Chanaanite, and the Pherezite into their hands: and they slew of them in Bezec ten thousand men.
4. And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they smote of them in Bezek ten thousand men.
1:4. And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men.
1:4. And Judah went up, and the Lord delivered the Canaanite, as well as the Perizzite, into their hands. And they struck down ten thousand of the men at Bezek.
And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men:

1:4: И пошел Иуда, и предал Господь Хананеев и Ферезеев в руки их, и побили они из них в Везеке десять тысяч человек.
1:4
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Ιουδας ιουδας Ioudas; Iuthas
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
καὶ και and; even
τὸν ο the
Φερεζαῖον φερεζαιος into; for
τὰς ο the
χεῖρας χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
ἔκοψαν κοπτω cut; mourn
αὐτοὺς αυτος he; him
ἐν εν in
Βεζεκ βεζεκ into; for
δέκα δεκα ten
χιλιάδας χιλιας thousand
ἀνδρῶν ανηρ man; husband
1:4
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יִּתֵּ֧ן yyittˈēn נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כְּנַעֲנִ֥י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֖י ppᵊrizzˌî פְּרִזִּי Perizzite
בְּ bᵊ בְּ in
יָדָ֑ם yāḏˈām יָד hand
וַ wa וְ and
יַּכּ֣וּם yyakkˈûm נכה strike
בְּ bᵊ בְּ in
בֶ֔זֶק vˈezeq בֶּזֶק Bezek
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
אִֽישׁ׃ ʔˈîš אִישׁ man
1:4. ascenditque Iudas et tradidit Dominus Chananeum ac Ferezeum in manus eorum et percusserunt in Bezec decem milia virorum
And Juda went up, and the Lord delivered the Chanaanite, and the Pherezite into their hands: and they slew of them in Bezec ten thousand men.
1:4. And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men.
1:4. And Judah went up, and the Lord delivered the Canaanite, as well as the Perizzite, into their hands. And they struck down ten thousand of the men at Bezek.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: При помощи Божией выступившие вместе воины колен Иудина и Симеонова одолели хананеев и ферезеев, живших в Везеке, и избили из них 10: 000: мужей. Упоминаемый здесь Везек Кондером отождествляется с местечком Избик, находящимся на северо-востоке от Сихема (Наплуса), ср. 1: Цар. XI:8. О хананеях и ферезеях см. Исх. III:8: и парал. м.
Albert Barnes: Notes on the Bible - 1834
1:4: The Canaanites and the Perizzites - See Gen 12:6, note; Gen 13:7, note. Bezek may be the name of a district. It has not yet been identified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Lord: Exo 23:28, Exo 23:29; Deu 7:2, Deu 9:3; Jos 10:8-10, Jos 11:6-8; Sa1 14:6, Sa1 14:10; Sa1 17:46, Sa1 17:47; Kg1 22:6, Kg1 22:15
Bezek: Eusebius and Jerome mention two villages of this name, near each other, about seventeen miles from Shechem, towards Scythopolis. Sa1 11:8
Carl Friedrich Keil and Franz Delitzsch
1:4
"And Judah went up," sc., against the Canaanites, to make war upon them.
The completion of the sentence is supplied by the context, more especially by Judg 1:2. So far as the sense is concerned, Rosenmller has given the correct explanation of ויּעל, "Judah entered upon the expedition along with Simeon." "And they smote the Canaanites and the Perizzites in Bezek, 10,000 men." The result of the war is summed up briefly in these words; and then in Judg 1:5-7 the capture and punishment of the hostile king Adoni-bezek is specially mentioned as being the most important event in the war. The foe is described as consisting of Canaanites and Perizzites, two tribes which have been already named in Gen 13:7 and Gen 34:30 as representing the entire population of Canaan, "the Canaanites" comprising principally those in the lowlands by the Jordan and the Mediterranean (vid., Num 13:29; Josh 11:3), and "the Perizzites" the tribes who dwelt in the mountains (Josh 17:15). On the Perizzites, see Gen 13:7. The place mentioned, Bezek, is only mentioned once more, namely in 1Kings 11:8, where it is described as being situated between Gibeah of Saul (see at Josh 18:28) and Jabesh in Gilead. According to the Onom. (s. v. Bezek), there were at that time two places very near together both named Bezek, seventeen Roman miles from Neapolis on the road to Scythopolis, i.e., about seven hours to the north of Nabulus on the road to Beisan. This description is perfectly reconcilable with 1Kings 11:8. On the other hand, Clericus (ad h. l.), Rosenmller, and v. Raumer suppose the Bezek mentioned here to have been situated in the territory of Judah; though this cannot be proved, since it is merely based upon an inference drawn from Judg 1:3, viz., that Judah and Simeon simply attacked the Canaanites in their own allotted territories-an assumption which is very uncertain. There is no necessity, however, to adopt the opposite and erroneous opinion of Bertheau, that the tribes of Judah and Simeon commenced their expedition to the south from the gathering-place of the united tribes at Shechem, and fought the battle with the Canaanitish forces in that region upon this expedition; since Shechem is not described in Josha as the gathering-place of the united tribes, i.e., of the whole of the military force of Israel, and the battle fought with Adoni-bezek did not take place at the time when the tribes prepared to leave Shiloh and march to their own possessions after the casting of the lots was over. The simplest explanation is, that when the tribes of Judah and Simeon prepared to make war upon the Canaanites in the possessions allotted to them, they were threatened or attacked by the forces of the Canaanites collected together by Adoni-bezek, so that they had first of all to turn their arms against this king before they could attack the Canaanites in their own tribe-land. As the precise circumstances connected with the occasion and course of this war have not been recorded, there is nothing to hinder the supposition that Adoni-bezek may have marched from the north against the possession of Benjamin and Judah, possibly with the intention of joining the Canaanites in Jebus, and the Anakim in Hebron and upon the mountains in the south, and then making a combined attack upon the Israelites. This might induce or even compel Judah and Simeon to attack this enemy first of all, and even to pursue him till they overtook him at his capital Bezek, and smote him with all his army. Adoni-bezek, i.e., lord of Bezek, is the official title of this king, whose proper name is unknown.
In the principal engagement, in which 10,000 Canaanites fell, Adoni-bezek escaped; but he was overtaken in his flight (Judg 1:6, Judg 1:7), and so mutilated, by the cutting off of his thumbs and great toes, that he could neither carry arms nor flee. With this cruel treatment, which the Athenians are said to have practised upon the capture Aegynetes (Aelian, var. hist. ii. 9), the Israelites simply executed the just judgment of retribution, as Adoni-bezek was compelled to acknowledge, for the cruelties which he had inflicted upon captives taken by himself. "Seventy kings," he says in Judg 1:7, "with the thumbs of their hands and feet cut off, were gathering under my table. As I have done, so God hath requited me." מקצּצים ... בּהנות, lit. "cut in the thumbs of their hands and feet" (see Ewald, Lehrb. 284 c.). The object to מלקּטים, "gathering up" (viz., crumbs), is easily supplied from the idea of the verb itself. Gathering up crumbs under the table, like the dogs in Mt 15:27, is a figurative representation of the most shameful treatment and humiliation. "Seventy" is a round number, and is certainly an exaggerated hyperbole here. For even if every town of importance in Canaan had its own king, the fact that, when Joshua conquered the land, he only smote thirty-one kings, is sufficient evidence that there can hardly have been seventy kings to be found in all Canaan. It appears strange, too, that the king of Bezek is not mentioned in connection with the conquest of Canaan under Joshua. Bezek was probably situated more on the side towards the valley of the Jordan, where the Israelites under Joshua did not go. Possibly, too, the culminating point of Adoni-bezek's power, when he conquered so many kings, was before the arrival of the Israelites in Canaan, and it may at that time have begun to decline; so that he did not venture to undertake anything against the combined forces of Israel under Joshua, and it was not till the Israelitish tribes separated to go to their own possessions, that he once more tried the fortunes of war and was defeated. The children of Judah took him with them to Jerusalem, where he died.
John Gill
1:4 And Judah went up,.... Simeon being along with him, from the southern parts of the land, where they dwelt, and went more northward towards Jerusalem, and which therefore is called a going up:
and the Lord delivered the Canaanites and Perizzites into their hands: into the hands of Judah and Simeon: the Canaanites here is not the common name of the seven nations, but the name of one of those nations, distinguished from the rest, as here from the Perizzites, who otherwise were also Canaanites; and both these, at least many of them, dwelt in those parts, and were subdued by the united forces of Judah and Simeon, whereby the Lord's promise was fulfilled, Judg 1:2,
and they slew of them in Bezek ten thousand men: that is, in and about Bezek, first and last, in the course of this war, as after related. Jerom says (d) there were two villages of this name in his time near one another, seven miles from Neapolis, as you go to Scythopolis; and our countryman Mr. Sandys (e) says, that when they departed from Bethlehem, bending their course from the mountains of Judea lying west from it, near to which, on the side of the opposite hill, they passed a little village called Bezek, as he took it, two miles from Bethsur, see 1Kings 11:8.
(d) De loc. Heb. fol. 89. H. (e) Travels, p. 142. Ed. 5th.
John Wesley
1:4 In Bezek - Not in the city, for that was not yet taken, Judg 1:5, but in the territory of it.
1:51:5: Եւ գտին զԱդոնիբեզեկ ՚ի Բեզե՛կ, եւ ետուն պատերա՛զմ ընդ նմա. եւ հարին զՔանանացին եւ զՓերեզացին։
5. Բեզեկում գտան Ադոնիբեզեկին, նրա դէմ պատերազմեցին եւ ջարդեցին քանանացիներին ու փերեզացիներին:
5 Բեզեկի մէջ Ադոնիբեզեկը գտնելով անոր հետ պատերազմեցան ու Քանանացիները եւ Փերեզացիները զարկին։
Եւ գտին զԱդոնիբեզեկ ի Բեզեկ, եւ ետուն պատերազմ ընդ նմա. եւ հարին զՔանանացին եւ զՓերեզացին:

1:5: Եւ գտին զԱդոնիբեզեկ ՚ի Բեզե՛կ, եւ ետուն պատերա՛զմ ընդ նմա. եւ հարին զՔանանացին եւ զՓերեզացին։
5. Բեզեկում գտան Ադոնիբեզեկին, նրա դէմ պատերազմեցին եւ ջարդեցին քանանացիներին ու փերեզացիներին:
5 Բեզեկի մէջ Ադոնիբեզեկը գտնելով անոր հետ պատերազմեցան ու Քանանացիները եւ Փերեզացիները զարկին։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5: В Везеке встретились они с Адони-Везеком, сразились с ним и разбили Хананеев и Ферезеев.
1:5 καὶ και and; even κατέλαβον καταλαμβανω apprehend τὸν ο the Αδωνιβεζεκ αδωνιβεζεκ in τῇ ο the Βεζεκ βεζεκ and; even παρετάξαντο παρατασσω to; toward αὐτὸν αυτος he; him καὶ και and; even ἔκοψαν κοπτω cut; mourn τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even τὸν ο the Φερεζαῖον φερεζαιος Pherezaios; Ferezeos
1:5 וַֽ֠ wˈa וְ and יִּמְצְאוּ yyimṣᵊʔˌû מצא find אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנִ֥י בֶ֨זֶק֙ ʔᵃḏōnˌî vˈezeq אֲדֹנִי בֶזֶק Adoni-Bezek בְּ bᵊ בְּ in בֶ֔זֶק vˈezeq בֶּזֶק Bezek וַ wa וְ and יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight בֹּ֑ו bˈô בְּ in וַ wa וְ and יַּכּ֕וּ yyakkˈû נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּרִזִּֽי׃ ppᵊrizzˈî פְּרִזִּי Perizzite
1:5. inveneruntque Adonibezec in Bezec et pugnaverunt contra eum ac percusserunt Chananeum et FerezeumAnd they found Adonibezec in Bezec, and fought against him, and they defeated the Chanaanite, and the Pherezite.
5. And they found Adoni-bezek in Bezek: and they fought against him, and they smote the Canaanites and the Perizzites.
1:5. And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.
1:5. And they found Adonibezek at Bezek, and they fought against him, and they struck down the Canaanite and the Perizzite.
And they found Adoni- bezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites:

1:5: В Везеке встретились они с Адони-Везеком, сразились с ним и разбили Хананеев и Ферезеев.
1:5
καὶ και and; even
κατέλαβον καταλαμβανω apprehend
τὸν ο the
Αδωνιβεζεκ αδωνιβεζεκ in
τῇ ο the
Βεζεκ βεζεκ and; even
παρετάξαντο παρατασσω to; toward
αὐτὸν αυτος he; him
καὶ και and; even
ἔκοψαν κοπτω cut; mourn
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
καὶ και and; even
τὸν ο the
Φερεζαῖον φερεζαιος Pherezaios; Ferezeos
1:5
וַֽ֠ wˈa וְ and
יִּמְצְאוּ yyimṣᵊʔˌû מצא find
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנִ֥י בֶ֨זֶק֙ ʔᵃḏōnˌî vˈezeq אֲדֹנִי בֶזֶק Adoni-Bezek
בְּ bᵊ בְּ in
בֶ֔זֶק vˈezeq בֶּזֶק Bezek
וַ wa וְ and
יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight
בֹּ֑ו bˈô בְּ in
וַ wa וְ and
יַּכּ֕וּ yyakkˈû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פְּרִזִּֽי׃ ppᵊrizzˈî פְּרִזִּי Perizzite
1:5. inveneruntque Adonibezec in Bezec et pugnaverunt contra eum ac percusserunt Chananeum et Ferezeum
And they found Adonibezec in Bezec, and fought against him, and they defeated the Chanaanite, and the Pherezite.
1:5. And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.
1:5. And they found Adonibezek at Bezek, and they fought against him, and they struck down the Canaanite and the Perizzite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: В Везеке они в числе прочих настигли самого правителя этого города Адони-Везека, с которым сразились и который обратился в бегство. Название "Адони-Везека" (господин Везека) было общим названием правителей города Везека, как "Фараон" - правителей Египта, "Авимелех" - правителей Герара, "Мелхиседек" - правителей Иерусалима.
Adam Clarke: Commentary on the Bible - 1831
1:5: And they found Adoni-bezek - The word מצא matsa, "he found," is used to express a hostile encounter between two parties; to attack, surprise, etc. This is probably its meaning here. Adoni-bezek is literally the lord of Bezek. It is very probable that the different Canaanitish tribes were governed by a sort of chieftains, similar to those among the clans of the ancient Scottish Highlanders. Bezek is said by some to have been in the tribe of Judah. Eusebius and St. Jerome mention two villages of this name, not in the tribe of Judah, but about seventeen miles from Shechem.
John Gill
1:5 And they found Adonibezek in Bezek,.... Who was king of, the place, and whose name signifies lord of Bezek; not that they took him there, for he is afterwards said to make his escape from thence, but here he was when they came against that city, and into which they rushed upon him, and fell upon him as follows:
and they fought against him; entering the city with their forces:
and they slew the Canaanites and the Perizzites: that were in it, or about it, even to the number of ten thousand, as before related, Judg 1:4.
John Wesley
1:5 Adoni - bezek - The lord or king of Bezek; as his name signifies. In Bezek - Whither he fled when he lost the field. Against him - That is, against the city wherein he had encamped himself, and the rest of his army.
Robert Jamieson, A. R. Fausset and David Brown
1:5 ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
Bezek--This place lay within the domain of Judah, about twelve miles south of Jerusalem.
found Adoni-bezek--that is, "lord of Bezek"--he was "found," that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they "cut off his thumbs and great toes." Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.
1:61:6: Եւ փախեաւ Ադոնիբեզեկ, եւ պնդեցան զհետ նորա, եւ հասի՛ն նմա. եւ կտրեցի՛ն զծայրս ձեռաց նորա, եւ զծայրս ոտից նորա[2444]։ [2444] Օրինակ մի. Եւ փախեաւ Ադոն ՚ի Բեզեկ... եւ կոտորեցին զծայրս։
6. Ադոնիբեզեկը փախաւ, բայց նրան հետապնդեցին, հասան նրան եւ կտրեցին նրա ձեռքերի ու ոտքերի[1] մատները:[1] 1. Եբրայերէն՝ բութ մատները:
6 Ադոնիբեզեկ փախաւ, բայց անոնք անոր ետեւէն իյնալով զանիկա բռնեցին ու անոր ձեռքերուն ու ոտքերուն մեծ մատները կտրեցին։
Եւ փախեաւ Ադոնիբեզեկ. եւ պնդեցան զհետ նորա, եւ հասին նմա, եւ կտրեցին [2]զծայրս ձեռաց նորա եւ զծայրս`` ոտից նորա:

1:6: Եւ փախեաւ Ադոնիբեզեկ, եւ պնդեցան զհետ նորա, եւ հասի՛ն նմա. եւ կտրեցի՛ն զծայրս ձեռաց նորա, եւ զծայրս ոտից նորա[2444]։
[2444] Օրինակ մի. Եւ փախեաւ Ադոն ՚ի Բեզեկ... եւ կոտորեցին զծայրս։
6. Ադոնիբեզեկը փախաւ, բայց նրան հետապնդեցին, հասան նրան եւ կտրեցին նրա ձեռքերի ու ոտքերի[1] մատները:
[1] 1. Եբրայերէն՝ բութ մատները:
6 Ադոնիբեզեկ փախաւ, բայց անոնք անոր ետեւէն իյնալով զանիկա բռնեցին ու անոր ձեռքերուն ու ոտքերուն մեծ մատները կտրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6: Адони-Везек побежал, но они погнались за ним и поймали его и отсекли большие пальцы на руках его и на ногах его.
1:6 καὶ και and; even ἔφυγεν φευγω flee Αδωνιβεζεκ αδωνιβεζεκ and; even κατέδραμον κατατρεχω run down ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him καὶ και and; even κατελάβοσαν καταλαμβανω apprehend αὐτὸν αυτος he; him καὶ και and; even ἀπέκοψαν αποκοπτω cut off τὰ ο the ἄκρα ακρον top; tip τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the ἄκρα ακρον top; tip τῶν ο the ποδῶν πους foot; pace αὐτοῦ αυτος he; him
1:6 וַ wa וְ and יָּ֨נָס֙ yyˈānos נוס flee אֲדֹ֣נִי בֶ֔זֶק ʔᵃḏˈōnî vˈezeq אֲדֹנִי בֶזֶק Adoni-Bezek וַֽ wˈa וְ and יִּרְדְּפ֖וּ yyirdᵊfˌû רדף pursue אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after וַ wa וְ and יֹּאחֲז֣וּ yyōḥᵃzˈû אחז seize אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וַֽ wˈa וְ and יְקַצְּצ֔וּ yᵊqaṣṣᵊṣˈû קצץ cut אֶת־ ʔeṯ- אֵת [object marker] בְּהֹנֹ֥ות bᵊhōnˌôṯ בְּהֹון thumb יָדָ֖יו yāḏˌāʸw יָד hand וְ wᵊ וְ and רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
1:6. fugit autem Adonibezec quem secuti conprehenderunt caesis summitatibus manuum eius ac pedumAnd Adonibezec fled: and they pursued after him and took him, and cut off his fingers and toes.
6. But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
1:6. But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
1:6. Then Adonibezek fled. And they pursued him and captured him, and they cut off the ends of his hands and feet.
But Adoni- bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes:

1:6: Адони-Везек побежал, но они погнались за ним и поймали его и отсекли большие пальцы на руках его и на ногах его.
1:6
καὶ και and; even
ἔφυγεν φευγω flee
Αδωνιβεζεκ αδωνιβεζεκ and; even
κατέδραμον κατατρεχω run down
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
καὶ και and; even
κατελάβοσαν καταλαμβανω apprehend
αὐτὸν αυτος he; him
καὶ και and; even
ἀπέκοψαν αποκοπτω cut off
τὰ ο the
ἄκρα ακρον top; tip
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
ἄκρα ακρον top; tip
τῶν ο the
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
1:6
וַ wa וְ and
יָּ֨נָס֙ yyˈānos נוס flee
אֲדֹ֣נִי בֶ֔זֶק ʔᵃḏˈōnî vˈezeq אֲדֹנִי בֶזֶק Adoni-Bezek
וַֽ wˈa וְ and
יִּרְדְּפ֖וּ yyirdᵊfˌû רדף pursue
אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after
וַ wa וְ and
יֹּאחֲז֣וּ yyōḥᵃzˈû אחז seize
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וַֽ wˈa וְ and
יְקַצְּצ֔וּ yᵊqaṣṣᵊṣˈû קצץ cut
אֶת־ ʔeṯ- אֵת [object marker]
בְּהֹנֹ֥ות bᵊhōnˌôṯ בְּהֹון thumb
יָדָ֖יו yāḏˌāʸw יָד hand
וְ wᵊ וְ and
רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot
1:6. fugit autem Adonibezec quem secuti conprehenderunt caesis summitatibus manuum eius ac pedum
And Adonibezec fled: and they pursued after him and took him, and cut off his fingers and toes.
1:6. But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
1:6. Then Adonibezek fled. And they pursued him and captured him, and they cut off the ends of his hands and feet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Пойманный во время преследования, Адони-Везек подвергся казни со стороны израильтян: ему были отсечены большие пальцы рук и ног. Подобное изувечивание побежденных было довольно обычно в древности. По свидетельству Элиена, афиняне подвергли эгинян подобному увечью, отрубив у них большие пальцы на правой руке, чтобы они не могли владеть копьем (Var. hist. II, 9). Александр Македонский, взяв Персеполь, нашел там 800: пленных греков, у которых персидскими царями были отрублены некоторые члены тела.
Adam Clarke: Commentary on the Bible - 1831
1:6: Cut off his thumbs - That he might never be able to draw his bow or handle his sword, and great toes, that he might never be able to pursue or escape from an adversary.
Geneva 1599
1:6 But Adonibezek fled; and they pursued after him, and caught him, and (d) cut off his thumbs and his great toes.
(d) This was God's just judgment, as the tyrant himself confesses, that as he had done, so did he receive, (Lev 24:19-20).
John Gill
1:6 But Adonibezek fled, and they pursued after him, and caught him,.... It is very probable his view was to get to Jebus or Jerusalem, a strong and fortified city and he made his way thither as fast as he could, but was pursued and overtaken by some of the forces of Judah and Simeon; and the rather it may seem he took this course, since when he was taken by them, they brought him thither, as follows:
and cut off his thumbs and his great toes; whereby he was disabled both for fighting and for fleeing. So the Athenians cut off the thumbs of the right hand of the Aeginetae, the inhabitants of the island of Aegina, to disable them from holding a spear, as various writers (f) relate. Whether the Israelites did this, as knowing this king had used others in like manner, and so, according to their law of retaliation, "eye for eye", &c. Ex 21:23, required it; or whether, ignorant of it, were so moved and directed by the providence of God to do this, that the same measure might be measured to him which he had measured to others, is not certain; the latter seems most probable, since the Israelites did not usually inflict such sort of punishments; and besides, according to the command of God, they should have put him to death, as they were to do to all Canaanites.
(f) Valerius Maximus, l. 9. c. 2. Aelian, Var. Hist. l. 2. c. 9. Cicero de Officiis, l. 3. c. 11.
John Wesley
1:6 Great toes - And this they did, either by the direction of God, or upon notice of his former tyranny and cruelty.
1:71:7: Եւ ասէ Ադոնիբեզեկ. Եւթանասուն թագաւորք ծայրակտո՛ւրք ձեռօք եւ ոտիւք էին, որ քաղէին զփշրանս ՚ի ներքոյ սեղանոյ իմոյ. արդ՝ որպէս արարի, նո՛յնպէս հատոյց ինձ Աստուած։ Եւ ածին զնա յԵրուսաղէմ, եւ ա՛նդ մեռաւ[2445]։ [2445] Ոմանք. Որպէս արարի ես, նոյնպէս հատոյց ինձ Տէր։
7. Ադոնիբեզեկն ասաց. «Եօթանասուն թագաւորներ, որոնց ձեռքերի ու ոտքերի մատները կտրուած էին, հաւաքում էին իմ սեղանի տակի փշրանքները: Արդ, ինչպէս ես էի արել, այդպէս էլ Աստուած ինձ հատուցեց»: Նրան բերին Երուսաղէմ, եւ նա այնտեղ մեռաւ:
7 Ադոնիբեզեկ ըսաւ. «Ձեռքերնուն ու ոտքերնուն մեծ մատները կտրուած եօթանասուն թագաւորներ իմ սեղանիս տակ ինկած փշրանքները կը հաւաքէին. ես ինչպէս որ ըրի, Աստուած ալ ինծի այնպէս հատուցում ըրաւ»։ Զանիկա Երուսաղէմ տարին ու հոն մեռաւ։
Եւ ասէ Ադոնիբեզեկ. Եւթանասուն թագաւորք ծայրակտուրք ձեռօք եւ ոտիւք էին, որ քաղէին զփշրանս ի ներքոյ սեղանոյ իմոյ. արդ որպէս արարի, նոյնպէս հատոյց ինձ Աստուած: Եւ ածին զնա յԵրուսաղէմ, եւ անդ մեռաւ:

1:7: Եւ ասէ Ադոնիբեզեկ. Եւթանասուն թագաւորք ծայրակտո՛ւրք ձեռօք եւ ոտիւք էին, որ քաղէին զփշրանս ՚ի ներքոյ սեղանոյ իմոյ. արդ՝ որպէս արարի, նո՛յնպէս հատոյց ինձ Աստուած։ Եւ ածին զնա յԵրուսաղէմ, եւ ա՛նդ մեռաւ[2445]։
[2445] Ոմանք. Որպէս արարի ես, նոյնպէս հատոյց ինձ Տէր։
7. Ադոնիբեզեկն ասաց. «Եօթանասուն թագաւորներ, որոնց ձեռքերի ու ոտքերի մատները կտրուած էին, հաւաքում էին իմ սեղանի տակի փշրանքները: Արդ, ինչպէս ես էի արել, այդպէս էլ Աստուած ինձ հատուցեց»: Նրան բերին Երուսաղէմ, եւ նա այնտեղ մեռաւ:
7 Ադոնիբեզեկ ըսաւ. «Ձեռքերնուն ու ոտքերնուն մեծ մատները կտրուած եօթանասուն թագաւորներ իմ սեղանիս տակ ինկած փշրանքները կը հաւաքէին. ես ինչպէս որ ըրի, Աստուած ալ ինծի այնպէս հատուցում ըրաւ»։ Զանիկա Երուսաղէմ տարին ու հոն մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7: Тогда сказал Адони-Везек: семьдесят царей с отсеченными на руках и на ногах их большими пальцами собирали [крохи] под столом моим; как делал я, так и мне воздал Бог. И привели его в Иерусалим, и он умер там.
1:7 καὶ και and; even εἶπεν επω say; speak Αδωνιβεζεκ αδωνιβεζεκ seventy βασιλεῖς βασιλευς monarch; king τὰ ο the ἄκρα ακρον top; tip τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἄκρα ακρον top; tip τῶν ο the ποδῶν πους foot; pace αὐτῶν αυτος he; him ἀποκεκομμένοι αποκοπτω cut off ἦσαν ειμι be συλλέγοντες συλλεγω collect τὰ ο the ὑποκάτω υποκατω underneath τῆς ο the τραπέζης τραπεζα table; bank μου μου of me; mine καθὼς καθως just as / like οὖν ουν then ἐποίησα ποιεω do; make οὕτως ουτως so; this way ἀνταπέδωκέν ανταποδιδωμι repay μοι μοι me ὁ ο the θεός θεος God καὶ και and; even ἄγουσιν αγω lead; pass αὐτὸν αυτος he; him εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἀπέθανεν αποθνησκω die ἐκεῖ εκει there
1:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲדֹֽנִי־בֶ֗זֶק ʔᵃḏˈōnî-vˈezeq אֲדֹנִי בֶזֶק Adoni-Bezek שִׁבְעִ֣ים׀ šivʕˈîm שֶׁבַע seven מְלָכִ֡ים mᵊlāḵˈîm מֶלֶךְ king בְּֽהֹנֹות֩ bᵊˈhōnôṯ בְּהֹון thumb יְדֵיהֶ֨ם yᵊḏêhˌem יָד hand וְ wᵊ וְ and רַגְלֵיהֶ֜ם raḡlêhˈem רֶגֶל foot מְקֻצָּצִ֗ים mᵊquṣṣāṣˈîm קצץ cut הָי֤וּ hāyˈû היה be מְלַקְּטִים֙ mᵊlaqqᵊṭîm לקט gather תַּ֣חַת tˈaḥaṯ תַּחַת under part שֻׁלְחָנִ֔י šulḥānˈî שֻׁלְחָן table כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make כֵּ֥ן kˌēn כֵּן thus שִׁלַּם־ šillam- שׁלם be complete לִ֖י lˌî לְ to אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יְבִיאֻ֥הוּ yᵊvîʔˌuhû בוא come יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יָּ֥מָת yyˌāmoṯ מות die שָֽׁם׃ פ šˈām . f שָׁם there
1:7. dixitque Adonibezec septuaginta reges amputatis manuum ac pedum summitatibus colligebant sub mensa mea ciborum reliquias sicut feci ita reddidit mihi Deus adduxeruntque eum in Hierusalem et ibi mortuus estAnd Adonibezec said: Seventy kings, having their fingers and toes cut off, gathered up the leavings of the meat under my table: as I have done, so hath God requited me. And they brought him to Jerusalem, and he died there.
7. And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and he died there.
1:7. And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered [their meat] under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.
1:7. And Adonibezek said: “Seventy kings, with the ends of their hands and feet amputated, have been gathering the remnants of food under my table. Just as I have done, so has God repaid me.” And they brought him to Jerusalem, and he died there.
And Adoni- bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered [their meat] under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died:

1:7: Тогда сказал Адони-Везек: семьдесят царей с отсеченными на руках и на ногах их большими пальцами собирали [крохи] под столом моим; как делал я, так и мне воздал Бог. И привели его в Иерусалим, и он умер там.
1:7
καὶ και and; even
εἶπεν επω say; speak
Αδωνιβεζεκ αδωνιβεζεκ seventy
βασιλεῖς βασιλευς monarch; king
τὰ ο the
ἄκρα ακρον top; tip
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ἄκρα ακρον top; tip
τῶν ο the
ποδῶν πους foot; pace
αὐτῶν αυτος he; him
ἀποκεκομμένοι αποκοπτω cut off
ἦσαν ειμι be
συλλέγοντες συλλεγω collect
τὰ ο the
ὑποκάτω υποκατω underneath
τῆς ο the
τραπέζης τραπεζα table; bank
μου μου of me; mine
καθὼς καθως just as / like
οὖν ουν then
ἐποίησα ποιεω do; make
οὕτως ουτως so; this way
ἀνταπέδωκέν ανταποδιδωμι repay
μοι μοι me
ο the
θεός θεος God
καὶ και and; even
ἄγουσιν αγω lead; pass
αὐτὸν αυτος he; him
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἀπέθανεν αποθνησκω die
ἐκεῖ εκει there
1:7
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲדֹֽנִי־בֶ֗זֶק ʔᵃḏˈōnî-vˈezeq אֲדֹנִי בֶזֶק Adoni-Bezek
שִׁבְעִ֣ים׀ šivʕˈîm שֶׁבַע seven
מְלָכִ֡ים mᵊlāḵˈîm מֶלֶךְ king
בְּֽהֹנֹות֩ bᵊˈhōnôṯ בְּהֹון thumb
יְדֵיהֶ֨ם yᵊḏêhˌem יָד hand
וְ wᵊ וְ and
רַגְלֵיהֶ֜ם raḡlêhˈem רֶגֶל foot
מְקֻצָּצִ֗ים mᵊquṣṣāṣˈîm קצץ cut
הָי֤וּ hāyˈû היה be
מְלַקְּטִים֙ mᵊlaqqᵊṭîm לקט gather
תַּ֣חַת tˈaḥaṯ תַּחַת under part
שֻׁלְחָנִ֔י šulḥānˈî שֻׁלְחָן table
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
כֵּ֥ן kˌēn כֵּן thus
שִׁלַּם־ šillam- שׁלם be complete
לִ֖י lˌî לְ to
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יְבִיאֻ֥הוּ yᵊvîʔˌuhû בוא come
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יָּ֥מָת yyˌāmoṯ מות die
שָֽׁם׃ פ šˈām . f שָׁם there
1:7. dixitque Adonibezec septuaginta reges amputatis manuum ac pedum summitatibus colligebant sub mensa mea ciborum reliquias sicut feci ita reddidit mihi Deus adduxeruntque eum in Hierusalem et ibi mortuus est
And Adonibezec said: Seventy kings, having their fingers and toes cut off, gathered up the leavings of the meat under my table: as I have done, so hath God requited me. And they brought him to Jerusalem, and he died there.
1:7. And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered [their meat] under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.
1:7. And Adonibezek said: “Seventy kings, with the ends of their hands and feet amputated, have been gathering the remnants of food under my table. Just as I have done, so has God repaid me.” And they brought him to Jerusalem, and he died there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: В настоящей жестокой казни Адони-Везек справедливо усмотрел возмездие Божие за свою жестокость в отношении побежденных им самим правителей городов и местечек, у которых он также отрубал большие пальцы на руках и ногах, и которые, подобно псам, питались отбросами с его стола. Приведенный в Иерусалим, Адони-Везек здесь умер.
Adam Clarke: Commentary on the Bible - 1831
1:7: Threescore and ten kinds - Chieftains, heads of tribes, or military officers. For the word king cannot be taken here in its proper and usual sense.
Having their thumbs and their great toes cut off - That this was an ancient mode of treating enemies we learn from Aelian, who tells us, Var. Hist. l. ii., c. 9, that "the Athenians, at the instigation of Cleon, son of Cleaenetus, made a decree that all the inhabitants of the island of Aegina should have the thumb cut off from the right hand, so that they might ever after be disabled from holding a spear, yet might handle an oar." This is considered by Aelian an act of great cruelty; and he wishes to Minerva, the guardian of the city, to Jupiter Eleutherius, and all the gods of Greece, that the Athenians had never done such things. It was a custom among those Romans who did not like a military life, to cut off their own thumbs, that they might not be capable of serving in the army. Sometimes the parents cut off the thumbs of their children, that they might not be called into the army. According to Suetonius, in Vit. August., c. 24, a Roman knight, who had cut off the thumbs of his two sons to prevent them from being called to a military life was, by the order of Augustus, publicly sold, both he and his property. These are the words of Suetonius: Equitem Romanum, quod duobus filis adolescentibus, causa detractandi sacramenti, pollices amputasset, ipsum bonaque subjecit hastae. Calmet remarks that the Italian language has preserved a term, poltrone, which signifies one whose thumb is cut off, to designate a soldier destitute of courage and valor. We use poltroon to signify a dastardly fellow, without considering the import of the original. There have been found frequent instances of persons maiming themselves, that they might be incapacitated for military duty. I have heard an instance in which a knavish soldier discharged his gun through his hand, that he might be discharged from his regiment. The cutting off of the thumbs was probably designed for a double purpose:
1. To incapacitate them for war; and,
2. To brand them as cowards.
Gathered their meat under my table - I think this was a proverbial mode of expression, to signify reduction to the meanest servitude; for it is not at all likely that seventy kings, many of whom must have been contemporaries, were placed under the table of the king of Bezek, and there fed; as in the houses of poor persons the dogs are fed with crumbs and offal, under the table of their owners.
So God hath requited me - The king of Bezek seems to have had the knowledge of the true God, and a proper notion of a Divine providence. He now feels himself reduced to that state to which he had cruelly reduced others. Those acts in him were acts of tyrannous cruelty; the act towards him was an act of retributive justice.
And there he died - He continued at Jerusalem in a servile and degraded condition till the day of his death. How long he lived after his disgrace we know not.
Albert Barnes: Notes on the Bible - 1834
1:7: Threescore and ten kings - We may infer from this number of conquered kings, that the intestine wars of the Canaanites were among the causes which, under God's Providence, weakened their resistance to the Israelites. Adoni-Bezek's cruelty to the subject kings was the cause of his receiving (compare the marginal references) this chastisement. The loss of the thumb would make a man unfit to handle a sword or a bow; the loss of his big toe would impede his speed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: their thumbs: Heb. the thumbs of their hands and of their feet, This was not an unusual act of cruelty in ancient times towards enemies. - Alian informs us, that in after ages "the Athenians, at the instigation of Cleon, son of Cleoenetus, made a decree that all the inhabitants of the island of Agina should have the thumb cut off from the right hand, so that they might ever after be disabled from holding a spear, yet might handle an oar." It was a custom among those Romans who did not like a military life, to cut off their thumbs, that they might be incapable of serving in the army; and for the same reason, parents sometimes cut off the thumbs of their children.
gathered: or, gleaned
as I have: Exo 21:23-25; Lev 24:19-21; Sa1 15:33; Isa 33:1; Mat 7:1, Mat 7:2; Luk 6:37, Luk 6:38; Rom 2:15; Jam 2:13; Rev 13:10, Rev 16:6
John Gill
1:7 And Adonibezek said,.... To the men of Judah, after his thumbs and toes were cut off, his conscience accusing him for what he had done to others, and being obliged to acknowledge he was righteously dealt with:
threescore and ten kings, having their thumbs and their great toes cut off; that is, by him, or by his orders, whom he had conquered and made captives; according to Josephus (g), they were seventy two; the number may be accounted for by observing, that in those times, as appears by the preceding book, every city had a king over it; and besides, these seventy kings might not be such who had had the government of so many cities, but many of them such who had reigned successively in the same city, and had fallen into the hands of this cruel and tyrannical king, one after another, and their sons also with them might be so called: and these he says
gathered their meat under my table: were glad to eat of the crumbs and scraps which fell from thence, and might in their turns be put there at times for his sport and pleasure, and there be fed with the offal of his meat, as Bajazet the Turk was served by Tamerlane, who put him into an iron cage, and carried him about in it, and used him as his footstool to mount his horse, and at times fed him like a dog with crumbs from his table (h):
as I have done, so God hath requited me; whether he had any knowledge of the true God, and of his justice in dealing with him according to his deserts, and had a real sense of his sin, and true repentance for it, is not certain; since the word for God is in the plural number, and sometimes used of Heathen deities, as it may be here by him; however, the righteous judgment of God clearly appears in this instance:
and they brought him to Jerusalem; to that part of Jerusalem which belonged to the tribe of Judah; see Josh 15:8; here they brought him alive, and dying, buried him, as Josephus (i) says; which might be their view in carrying him thither, perceiving he was a dying man; or they had him thither to expose him as a trophy of victory, and as an example of divine justice:
and there he died: whether through grief and vexation, or of the wounds he had received, or by the immediate hand of God, or by the hands of the Israelites, is not said; neither are improbable.
(g) Antiqu. l. 5. c. 2. sect. 2. (h) Such dogs are called , in Homer. Iliad. 23. ver. 173. & Odyss. 17. ver. 227. (i) Antiqu. l. 5. c. 2. sect. 2.
John Wesley
1:7 Threescore and ten - Which is not strange in those times and places. For it is well known, that anciently each ruler of a city, or great town, was called a king, and had kingly power in that place; and many such kings we meet with in Canaan: and it is probable, that some years before, kings were more numerous there, 'till the greater devoured many of the less. Under my table - An act of barbarous inhumanity thus to insult over the miserable, joined with abominable luxury.
Robert Jamieson, A. R. Fausset and David Brown
1:7 Threescore and ten kings--So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition.
1:81:8: Եւ պատերազմէին որդիքն Յուդայ ընդ Երուսաղէմի, եւ առին զնա, եւ հարի՛ն զնա սրով սուսերի. եւ զքաղաքն այրեցին հրով[2446]։ [2446] Ոսկան. Եւ պատերազմեցան։

8 Յուդային որդիները Երուսաղէմին հետ պատերազմ ընելով զանիկա առին ու սուրի բերնէ անցնելով քաղաքը կրակով այրեցին։
Եւ պատերազմէին որդիքն Յուդայ ընդ Երուսաղեմի, եւ առին զնա, եւ հարին զնա սրով սուսերի, եւ զքաղաքն այրեցին հրով:

1:8: Եւ պատերազմէին որդիքն Յուդայ ընդ Երուսաղէմի, եւ առին զնա, եւ հարի՛ն զնա սրով սուսերի. եւ զքաղաքն այրեցին հրով[2446]։
[2446] Ոսկան. Եւ պատերազմեցան։
8 Յուդային որդիները Երուսաղէմին հետ պատերազմ ընելով զանիկա առին ու սուրի բերնէ անցնելով քաղաքը կրակով այրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8: И воевали сыны Иудины против Иерусалима и взяли его, и поразили его мечом и город предали огню.
1:8 καὶ και and; even ἐπολέμουν πολεμεω battle οἱ ο the υἱοὶ υιος son Ιουδα ιουδα Iouda; Iutha τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even κατελάβοντο καταλαμβανω apprehend αὐτὴν αυτος he; him καὶ και and; even ἐπάταξαν πατασσω pat; impact αὐτὴν αυτος he; him ἐν εν in στόματι στομα mouth; edge ῥομφαίας ρομφαια broadsword καὶ και and; even τὴν ο the πόλιν πολις city ἐνέπρησαν εμπρηθω blow up ἐν εν in πυρί πυρ fire
1:8 וַ wa וְ and יִּלָּחֲמ֤וּ yyillāḥᵃmˈû לחם fight בְנֵֽי־ vᵊnˈê- בֵּן son יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah בִּ bi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יִּלְכְּד֣וּ yyilkᵊḏˈû לכד seize אֹותָ֔הּ ʔôṯˈāh אֵת [object marker] וַ wa וְ and יַּכּ֖וּהָ yyakkˌûhā נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָ֑רֶב ḥˈārev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town שִׁלְּח֥וּ šillᵊḥˌû שׁלח send בָ vā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
1:8. obpugnantes ergo filii Iuda Hierusalem ceperunt eam et percusserunt in ore gladii tradentes cunctam incendio civitatemAnd the children of Juda besieging Jerusalem, took it, and put it to the sword, and set the whole city on fire.
8. And the children of Judah fought against Jerusalem, and took it, and smote it with the edge of the sword, and set the city on fire.
1:8. Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.
1:8. Then the sons of Judah, besieging Jerusalem, seized it. And they struck it with edge of the sword, delivering the entire city to be burned.
Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire:

1:8: И воевали сыны Иудины против Иерусалима и взяли его, и поразили его мечом и город предали огню.
1:8
καὶ και and; even
ἐπολέμουν πολεμεω battle
οἱ ο the
υἱοὶ υιος son
Ιουδα ιουδα Iouda; Iutha
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
κατελάβοντο καταλαμβανω apprehend
αὐτὴν αυτος he; him
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
αὐτὴν αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ῥομφαίας ρομφαια broadsword
καὶ και and; even
τὴν ο the
πόλιν πολις city
ἐνέπρησαν εμπρηθω blow up
ἐν εν in
πυρί πυρ fire
1:8
וַ wa וְ and
יִּלָּחֲמ֤וּ yyillāḥᵃmˈû לחם fight
בְנֵֽי־ vᵊnˈê- בֵּן son
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
בִּ bi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יִּלְכְּד֣וּ yyilkᵊḏˈû לכד seize
אֹותָ֔הּ ʔôṯˈāh אֵת [object marker]
וַ wa וְ and
יַּכּ֖וּהָ yyakkˌûhā נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָ֑רֶב ḥˈārev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
שִׁלְּח֥וּ šillᵊḥˌû שׁלח send
בָ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
1:8. obpugnantes ergo filii Iuda Hierusalem ceperunt eam et percusserunt in ore gladii tradentes cunctam incendio civitatem
And the children of Juda besieging Jerusalem, took it, and put it to the sword, and set the whole city on fire.
1:8. Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.
1:8. Then the sons of Judah, besieging Jerusalem, seized it. And they struck it with edge of the sword, delivering the entire city to be burned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: При Иисусе Навине Иерусалим не был завоеван израильтянами (Нав. XV:63). И в данном случае имеется в виду завоевание только низменной части города, примыкавшей к уделу колена Иудина, нагорная же часть, крепость Сион, примыкавшая к колену Вениаминову, и после того оставалась во власти живших там иевусеев до царя Давида (2: Цар. V:6-9).
Adam Clarke: Commentary on the Bible - 1831
1:8: Had fought against Jerusalem - We read this verse in a parenthesis, because we suppose that it refers to the taking of this city by Joshua; for as he had conquered its armies and slew its king, Jos 10:26, it is probable that he took the city: yet we find that the Jebusites still dwelt in it, Jos 15:63; and that the men of Judah could not drive them out, which probably refers to the strong hold or fortress on Mount Zion, which the Jebusites held till the days of David, who took it, and totally destroyed the Jebusites. See Sa2 5:6-9, and Ch1 11:4-8. It is possible that the Jebusites who had been discomfited by Joshua, had again become sufficiently strong to possess themselves of Jerusalem; and that they were now defeated, and the city itself set on fire: but that they still were able to keep possession of their strong fort on Mount Zion, which appears to have been the citadel of Jerusalem.
Albert Barnes: Notes on the Bible - 1834
1:8: Render "and the children of Judah fought against Jerusalem, and took it, and smote it," etc. With regard to the capture of Jerusalem there is some obscurity. It is here said to have been taken, smitten with the edge of the sword, and burned, by the children of Judah. In Jos 12:8, Jos 12:10 the Jebusite and the king of Jerusalem are enumerated among Joshua's conquests, but without any distinct mention of the capture of the city; and in the marginal reference we read that the Jebusites were not expelled from Jerusalem, but dwelt with the children of Judah (compare Jdg 1:21). Further, we learn from Jdg 19:10-12 that Jerusalem was wholly a Jebusite city in the lifetime of Phinehas Jdg 20:28, and so it continued until the reign of David Sa2 5:6-9. The conclusion is that Jerusalem was only taken once, namely, at the time here described, and that this was in the lifetime of Joshua; but that the children of Judah did not occupy it in sufficient force to pRev_ent the return of the Jebusites, who gradually recovered complete possession.
Set the city on fire - A phrase found only at Jdg 20:48; Kg2 8:12, and Psa 74:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Jdg 1:21; Jos 15:63
Carl Friedrich Keil and Franz Delitzsch
1:8
After his defeat, Judah and Simeon went against Jerusalem, and conquered this city and smote it, i.e., its inhabitants, with the edge of the sword, or without quarter (see Gen 34:26), and set the city on fire. בּאשׁ שׁלּח, to set on fire, to give up to the flames, only occurs again in Judg 20:48; 4Kings 8:12, and Ps 74:7. Joshua had already slain the king of Jerusalem and his four allies after the battle at Gibeon (Josh 10:3, Josh 10:18-26), but had not conquered Jerusalem, his capital. This was not done till after Joshua's death, when it was taken by the tribes of Judah and Simeon. But even after this capture, and notwithstanding the fact that it had been set on fire, it did not come into the sole and permanent possession of the Israelites. After the conquerors had advanced still farther, to make war upon the Canaanites in the mountains, in the Negeb, and in the shephelah (vv. 9ff.), the Jebusites took it again and rebuilt it, so that in the following age it was regarded by the Israelites as a foreign city (Judg 19:11-12). The Benjaminites, to whom Jerusalem had fallen by lot, were no more able to drive out the Jebusites than the Judaeans had been. Consequently they continued to live by the side of the Benjaminites (Judg 1:21) and the Judaeans (Josh 15:63), who settled, as time rolled on, in this the border city of their possessions; and in the upper town especially, upon the top of Mount Zion, they established themselves so firmly, that they could not be dislodged until David succeeded in wresting this fortress from them, and make the city of Zion the capital of his kingdom (2Kings 5:6.).
(Note: In this way we may reconcile in a very simple manner the different accounts concerning Jerusalem in Josh 15:63; Judg 1:8, Judg 1:21; Judg 19:11., 1Kings 17:54, and 2 Sam 5-6, without there being the slightest necessity to restrict the conquest mentioned in this verse to the city that was built round Mount Zion, as Josephus does, to the exclusion of the citadel upon Zion itself; or to follow Bertheau, and refer the account of the Jebusites dwelling by the children of Judah in Jerusalem (Josh 15:63) to a time subsequent to the conquest of the citadel of Zion by David-an interpretation which is neither favoured by the circumstance that the Jebusite Araunah still held some property there in the time of David (2Kings 24:21.), nor by the passage in 3Kings 9:20., according to which the descendants of the Amorites, Hittites, Perizzites, Hivites, and Jebusites who still remained in the land were made into tributary bondmen by Solomon, and set to work upon the buildings that he had in hand.)
Judg 1:9-15
After the conquest of Jerusalem, the children of Judah (together with the Simeonites, Judg 1:3) went down to their own possessions, to make war upon the Canaanites in the mountains, the Negeb, and the shephelah (see at Josh 15:48; Josh 21:33), and to exterminate them. They first of all conquered Hebron and Debir upon the mountains (Judg 1:10-15), as has already been related in Josh 15:14-19 (see the commentary on this passage). The forms עלּית and תּחתּית (Judg 1:15), instead of עלּיּות and תּחתּיּות (Josh 15:19), are in the singular, and are construed with the plural form of the feminine גּלּות, because this is used in the sense of the singular, "a spring" (see Ewald, 318, a.).
Geneva 1599
1:8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the (e) city on fire.
(e) Which was later built again, and possessed by the Jebusites, (2Kings 5:6).
John Gill
1:8 Now the children of Judah had fought against Jerusalem, and had taken it,.... Which accounted for their carrying Adonibezek thither. This they had done in the times of Joshua; for when the king of that place was taken and slain by Joshua, it seems that he and Israel went and fought against the city, and took that in which the tribe of Judah had a principal concern; so Kimchi and Ben Gersom interpret it; but Jarchi and Abarbinel are of opinion, that now from Bezek they went up to Jerusalem, and fought against it, and took it; and so others think, because only the children of Judah are mentioned, and not all Israel, who fought together in Joshua's time; nor is there any mention made of its being taken in his time, and yet it seems plain that it was inhabited in part by the children of Judah, Josh 15:63; some therefore have thought that it was twice taken; that after Joshua had taken it, he and the children of Israel being employed in making conquests in other parts of the land, the Jebusites repossessed it, from whence they were now again in part driven, not wholly; and Josephus says (k), the lower part was taken, and all the inhabitants killed, but the upper part was hard to be taken, because of the strength of the walls, and the nature of the place:
and smitten it with the edge of the sword; the "inhabitants of it", so far as they got possession of it:
and set the city on fire; some part of it only, for in some part of it dwelt the children of Judah, and in another part the Jebusites.
(k) Ut supra. (Antiqu. l. 5. c. 2. sect. 2.)
John Wesley
1:8 And took - Yet some of the inhabitants retired into the castle, and held out there 'till David's time.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Now the children of Judah had fought against Jerusalem, and had taken it--The capture of this important city, which ranks among the early incidents in the war of invasion (Josh 15:63), is here noticed to account for its being in the possession of the Judahites; and they brought Adoni-bezek thither [Judg 1:7], in order, probably, that his fate being rendered so public, might inspire terror far and wide. Similar inroads were made into the other unconquered parts of Judah's inheritance [Judg 1:9-11]. The story of Caleb's acquisition of Hebron is here repeated (Josh 15:16-19). [See on Josh 15:16.]
1:91:9: Եւ յետ այնորիկ իջի՛ն որդիքն Յուդայ պատերազմե՛լ ընդ Քանանացւոյն, բնակելոյ ՚ի լեռնակողման, եւ ՚ի հարաւ, եւ ՚ի դաշտավայրս[2447]։ [2447] Ոմանք. Եւ յետ այսորիկ... ընդ Քանանացւոյն, եւ ՚ի հարաւ եւ ՚ի դաշտավայրս, եւ որ բնակեալ էին ՚ի լեռնակողմանն։
9. Դրանից յետոյ Յուդայի որդիներն իջան պատերազմելու լերան կողմում, հարաւում եւ դաշտավայրում բնակուող քանանացիների դէմ:
9 Անկէ յետոյ Յուդային որդիները վար իջան, որպէս զի լեռնակողմը ու հարաւային կողմը ու դաշտի մէջ բնակող Քանանացիներուն դէմ պատերազմին։
Եւ յետ այնորիկ իջին որդիքն Յուդայ պատերազմել ընդ Քանանացւոյն բնակելոյ ի լեռնակողման եւ ի հարաւ եւ ի դաշտավայրս:

1:9: Եւ յետ այնորիկ իջի՛ն որդիքն Յուդայ պատերազմե՛լ ընդ Քանանացւոյն, բնակելոյ ՚ի լեռնակողման, եւ ՚ի հարաւ, եւ ՚ի դաշտավայրս[2447]։
[2447] Ոմանք. Եւ յետ այսորիկ... ընդ Քանանացւոյն, եւ ՚ի հարաւ եւ ՚ի դաշտավայրս, եւ որ բնակեալ էին ՚ի լեռնակողմանն։
9. Դրանից յետոյ Յուդայի որդիներն իջան պատերազմելու լերան կողմում, հարաւում եւ դաշտավայրում բնակուող քանանացիների դէմ:
9 Անկէ յետոյ Յուդային որդիները վար իջան, որպէս զի լեռնակողմը ու հարաւային կողմը ու դաշտի մէջ բնակող Քանանացիներուն դէմ պատերազմին։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9: Потом пошли сыны Иудины воевать с Хананеями, которые жили на горах и на полуденной земле и на низменных местах.
1:9 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he κατέβησαν καταβαινω step down; descend οἱ ο the υἱοὶ υιος son Ιουδα ιουδα Iouda; Iutha τοῦ ο the πολεμῆσαι πολεμεω battle πρὸς προς to; toward τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos τὸν ο the κατοικοῦντα κατοικεω settle τὴν ο the ὀρεινὴν ορεινος mountainous καὶ και and; even τὸν ο the νότον νοτος south wind καὶ και and; even τὴν ο the πεδινήν πεδινος flat
1:9 וְ wᵊ וְ and אַחַ֗ר ʔaḥˈar אַחַר after יָֽרְדוּ֙ yˈārᵊḏû ירד descend בְּנֵ֣י bᵊnˈê בֵּן son יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לְ lᵊ לְ to הִלָּחֵ֖ם hillāḥˌēm לחם fight בַּֽ bˈa בְּ in † הַ the כְּנַעֲנִ֑י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite יֹושֵׁ֣ב yôšˈēv ישׁב sit הָ hā הַ the הָ֔ר hˈār הַר mountain וְ wᵊ וְ and הַ ha הַ the נֶּ֖גֶב nnˌeḡev נֶגֶב south וְ wᵊ וְ and הַ ha הַ the שְּׁפֵלָֽה׃ ššᵊfēlˈā שְׁפֵלָה low land
1:9. et postea descendentes pugnaverunt contra Chananeum qui habitabat in montanis et ad meridiem et in campestribusAnd afterwards they went down and fought against the Chanaanite, who dwelt in the mountains, and in the south, and in the plains.
9. And afterward the children of Judah went down to fight against the Canaanites that dwelt in the hill country, and in the South, and in the lowland.
1:9. And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.
1:9. And afterward, descending, they fought against the Canaanites who were living in the mountains, and in the south, and in the plains.
And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley:

1:9: Потом пошли сыны Иудины воевать с Хананеями, которые жили на горах и на полуденной земле и на низменных местах.
1:9
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
κατέβησαν καταβαινω step down; descend
οἱ ο the
υἱοὶ υιος son
Ιουδα ιουδα Iouda; Iutha
τοῦ ο the
πολεμῆσαι πολεμεω battle
πρὸς προς to; toward
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
τὸν ο the
κατοικοῦντα κατοικεω settle
τὴν ο the
ὀρεινὴν ορεινος mountainous
καὶ και and; even
τὸν ο the
νότον νοτος south wind
καὶ και and; even
τὴν ο the
πεδινήν πεδινος flat
1:9
וְ wᵊ וְ and
אַחַ֗ר ʔaḥˈar אַחַר after
יָֽרְדוּ֙ yˈārᵊḏû ירד descend
בְּנֵ֣י bᵊnˈê בֵּן son
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
לְ lᵊ לְ to
הִלָּחֵ֖ם hillāḥˌēm לחם fight
בַּֽ bˈa בְּ in
הַ the
כְּנַעֲנִ֑י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
יֹושֵׁ֣ב yôšˈēv ישׁב sit
הָ הַ the
הָ֔ר hˈār הַר mountain
וְ wᵊ וְ and
הַ ha הַ the
נֶּ֖גֶב nnˌeḡev נֶגֶב south
וְ wᵊ וְ and
הַ ha הַ the
שְּׁפֵלָֽה׃ ššᵊfēlˈā שְׁפֵלָה low land
1:9. et postea descendentes pugnaverunt contra Chananeum qui habitabat in montanis et ad meridiem et in campestribus
And afterwards they went down and fought against the Chanaanite, who dwelt in the mountains, and in the south, and in the plains.
1:9. And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.
1:9. And afterward, descending, they fought against the Canaanites who were living in the mountains, and in the south, and in the plains.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: После взятия Везека и низменной части Иерусалима воины колен Иудова и Симеонова направились против хананеев, живших в нагорной местности, расположенной между Иерусалимом и Xевроном (ср. Лк. I:39), к югу (Negeb) от нее - до Кадеса, а также в низменности (Schepelah), расположенной к западу от отрогов Иудиных гор, по побережью Средиземного моря.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Conquests of Judah. B. C. 1425.

9 And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley. 10 And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before was Kirjath-arba:) and they slew Sheshai, and Ahiman, and Talmai. 11 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjath-sepher: 12 And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife. 13 And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife. 14 And it came to pass, when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass; and Caleb said unto her, What wilt thou? 15 And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs. 16 And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which lieth in the south of Arad; and they went and dwelt among the people. 17 And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah. 18 Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof. 19 And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron. 20 And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak.
We have here a further account of that glorious and successful campaign which Judah and Simeon made. 1. The lot of Judah was pretty well cleared of the Canaanites, yet not thoroughly. Those that dwelt in the mountain (the mountains that were round about Jerusalem) were driven out (v. 9, 19), but those in the valley kept their ground against them, having chariots of iron, such as we read of, Josh. xvii. 16. Here the men of Judah failed, and thereby spoiled the influence which otherwise their example hitherto might have had on the rest of the tribes, who followed them in this instance of their cowardice, rather than in all the other instances of their courage. They had iron chariots, and therefore it was thought not safe to attack them: but had not Israel God on their side, whose chariots are thousands of angels (Ps. lxviii. 17), before whom these iron chariots would be but as stubble to the fire? Had not God expressly promised by the oracle (v. 2) to give them success against the Canaanites in this very expedition, without excepting those that had iron chariots? Yet they suffered their fears to prevail against their faith, they could not trust God under any disadvantages, and therefore durst not face the iron chariots, but meanly withdrew their forces, when with one bold stroke they might have completed their victories; and it proved of pernicious consequence. They did run well, what hindered them? Gal. v. 7. 2. Caleb was put in possession of Hebron, which, though given him by Joshua ten or twelve years before (as Dr. Lightfoot computes), yet being employed in public service, for the settling of the tribes, which he preferred before his own private interests, it seems he did not till now make himself master of; so well content was that good man to serve others, while he left himself to be served last; few are like-minded, for all seek their own, Phil. ii. 20, 21. Yet now the men of Judah all came in to his assistance for the reducing of Hebron (v. 10), slew the sons of Anak, and put him in possession of it, v. 20. They gave Hebron unto Caleb. And now Caleb, that he might return the kindness of his countrymen, is impatient to see Debir reduced and put into the hands of the men of Judah, to expedite which he proffers his daughter to the person that will undertake to command in the siege of that important place, v. 11, 12. Othniel bravely undertakes it, and wins the town and the lady (v. 13), and by his wife's interest and management with her father gains a very good inheritance for himself and his family, v. 14, 15. We had this passage before, Josh. xv. 16-19, where it was largely explained and improved. 3. Simeon got ground of the Canaanites in his border, v. 17, 18. In the eastern part of Simeon's lot, they destroyed the Canaanites in Zephath, and called it Hormah--destruction, adding this to some other devoted cities not far off, which they had some time ago, with good reason, called by that name, Num. xxi. 2, 3. And this perhaps was the complete performance of the vow they them made that they would utterly destroy these cities of the Canaanites in the south. In the western part they took Gaza, Askelon, and Ekron, cities of the Philistines; they gained present possession of the cities, but, not destroying the inhabitants, the Philistines in process of time recovered the cities, and proved inveterate enemies to the Israel of God, and no better could come of doing their work by the halves. 4. The Kenites gained a settlement in the tribe of Judah, choosing it there rather than in any other tribe, because it was the strongest, and there they hoped to be safe and quiet, v. 16. These were the posterity of Jethro, who either went with Israel when Moses invited them (Num. x. 29) or met them about the same place when they came up from their wanderings in the wilderness thirty-eight years after, and went with them then to Canaan, Moses having promised them that they should fare as Israel fared, Num. x. 32. They had at first seated themselves in the city of palm-trees, that is, Jericho, a city which never was to be rebuilt, and therefore the fitter for those who dwelt in tents, and did not mind building. But afterwards they removed into the wilderness of Judah, either out of their affection to that place, because solitary and retired, or out of their affection to that tribe, which perhaps had been in a particular manner kind to them. Yet we find the tent of Jael, who was of that family, far north, in the lot of Naphtali, when Sisera took shelter there, ch. iv. 17. This respect Israel showed them, to let them fix where they pleased, being a quiet people, who, wherever they were, were content with a little. Those that molested none were molested by none. Blessed are the meek, for thus they shall inherit the earth.
Adam Clarke: Commentary on the Bible - 1831
1:9: The Canaanites, that dwelt to the mountain - The territories of the tribe of Judah lay in the most southern part of the promised land, which was very mountainous, though towards the west it had many fine plains. In some of these the Canaanites had dwelt; and the expedition marked here was for the purpose of finally expelling them. But probably this is a recapitulation of what is related Jos 10:36; Jos 11:21; Jos 15:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: afterward: Jos 10:36, Jos 11:21, Jos 15:13-20
valley: or, low country
John Gill
1:9 And afterwards the children of Judah,.... After the taking of Bezek, and the king of it, having him to Jerusalem, where he died: they
went down; from Jerusalem; which was on high ground:
to fight against the Canaanites that dwelt in the mountain, and in the south, and in the valley; into which several parts the lot of the tribe of Judah was divided; in each of which they had cities, and some, as it seems, yet unsubdued, and in the hands of the Canaanites; of these several parts, and the cities in them, see Josh 15:21.
1:101:10: Եւ գնա՛ց Յուդայ ՚ի վերայ Քանանացւոյն բնակելոյ ՚ի Քեբրոն, եւ ել Քեբրոն ընդդէմ. եւ է՛ր անուն Քեբրոնի յառաջ՝ Կարիաթարբոկ Սէփեր. եւ հարի՛ն զՍէսի, եւ զԱքիման. եւ զԹող՚մի, զծնունդսն Ենակայ։
10. Յուդան գնաց Քեբրոնում բնակուող քանանացիների վրայ, եւ Քեբրոնը դուրս եկաւ նրա դէմ: Քեբրոնի անունն առաջ Կարիաթարբոկ Սեփեր էր: Ջարդեցին Սէսիին, Աքիմանին եւ Թոլմիին՝ Ենակի զաւակներին:
10 Յուդան Քեբրոնին մէջ բնակող Քանանացիներուն վրայ գնաց. (Քեբրոնին անունը առաջ Կարիաթ–Արբա էր.) եւ անոնք Սէսին, Աքիմանը ու Թոլմին զարկին։
Եւ գնաց Յուդա ի վերայ Քանանացւոյն բնակելոյ ի Քեբրոն. [3]եւ ել Քեբրոն ընդդէմ.`` եւ էր անուն Քեբրոնի յառաջ` Կարիաթարբոկ [4]Սեփեր. եւ հարին զՍեսի եւ զԱքիման եւ զԹոլմի: [5]զծնունդսն Ենակայ:

1:10: Եւ գնա՛ց Յուդայ ՚ի վերայ Քանանացւոյն բնակելոյ ՚ի Քեբրոն, եւ ել Քեբրոն ընդդէմ. եւ է՛ր անուն Քեբրոնի յառաջ՝ Կարիաթարբոկ Սէփեր. եւ հարի՛ն զՍէսի, եւ զԱքիման. եւ զԹող՚մի, զծնունդսն Ենակայ։
10. Յուդան գնաց Քեբրոնում բնակուող քանանացիների վրայ, եւ Քեբրոնը դուրս եկաւ նրա դէմ: Քեբրոնի անունն առաջ Կարիաթարբոկ Սեփեր էր: Ջարդեցին Սէսիին, Աքիմանին եւ Թոլմիին՝ Ենակի զաւակներին:
10 Յուդան Քեբրոնին մէջ բնակող Քանանացիներուն վրայ գնաց. (Քեբրոնին անունը առաջ Կարիաթ–Արբա էր.) եւ անոնք Սէսին, Աքիմանը ու Թոլմին զարկին։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10: И пошел Иуда на Хананеев, которые жили в Хевроне (имя же Хеврону {было} прежде Кириаф-Арбы), и поразили Шешая, Ахимана и Фалмая [от рода Енакова].
1:10 καὶ και and; even ἐπορεύθη πορευομαι travel; go Ιουδας ιουδας Ioudas; Iuthas πρὸς προς to; toward τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos τὸν ο the κατοικοῦντα κατοικεω settle ἐν εν in Χεβρων χεβρων and; even ἐξῆλθεν εξερχομαι come out; go out Χεβρων χεβρων from; out of ἐναντίας εναντιος contrary; opposite καὶ και and; even τὸ ο the ὄνομα ονομα name; notable ἦν ειμι be Χεβρων χεβρων the πρότερον προτερον earlier Καριαθαρβοξεφερ καριαθαρβοξεφερ and; even ἐπάταξαν πατασσω pat; impact τὸν ο the Σεσσι σεσσι and; even Αχινααν αχινααν and; even Θολμιν θολμι spawn; product τοῦ ο the Ενακ ενακ Enak
1:10 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite הַ ha הַ the יֹּושֵׁ֣ב yyôšˈēv ישׁב sit בְּ bᵊ בְּ in חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron וְ wᵊ וְ and שֵׁם־ šēm- שֵׁם name חֶבְרֹ֥ון ḥevrˌôn חֶבְרֹון Hebron לְ lᵊ לְ to פָנִ֖ים fānˌîm פָּנֶה face קִרְיַ֣ת אַרְבַּ֑ע qiryˈaṯ ʔarbˈaʕ קִרְיַת אַרְבַּע Kiriath Arba וַ wa וְ and יַּכּ֛וּ yyakkˈû נכה strike אֶת־ ʔeṯ- אֵת [object marker] שֵׁשַׁ֥י šēšˌay שֵׁשַׁי Sheshai וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲחִימַ֖ן ʔᵃḥîmˌan אֲחִימַן Ahiman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תַּלְמָֽי׃ talmˈāy תַּלְמַי Talmai
1:10. pergensque Iudas contra Chananeum qui habitabat in Hebron cui nomen fuit antiquitus Cariatharbe percussit Sisai et Ahiman et TholmaiAnd Juda going forward against the Chanaanite, that dwelt in Hebron, (the name whereof was in former times Cariath-Arbe) slew Sesai, and Ahiman, and Tholmai:
10. And Judah went against the Canaanites that dwelt in Hebron: ( now the name of Hebron beforetime was Kiriath-arba:) and they smote Sheshai, and Ahiman, and Talmai.
1:10. And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before [was] Kirjatharba:) and they slew Sheshai, and Ahiman, and Talmai.
1:10. And Judah, going forth against the Canaanites who were living at Hebron, (the name of which from antiquity was Kiriath-Arba) struck down Sheshai, and Ahiman, and Talmai.
And Judah went against the Canaanites that dwelt in Hebron: ( now the name of Hebron before [was] Kirjath- arba:) and they slew Sheshai, and Ahiman, and Talmai:

1:10: И пошел Иуда на Хананеев, которые жили в Хевроне (имя же Хеврону {было} прежде Кириаф-Арбы), и поразили Шешая, Ахимана и Фалмая [от рода Енакова].
1:10
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ιουδας ιουδας Ioudas; Iuthas
πρὸς προς to; toward
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
τὸν ο the
κατοικοῦντα κατοικεω settle
ἐν εν in
Χεβρων χεβρων and; even
ἐξῆλθεν εξερχομαι come out; go out
Χεβρων χεβρων from; out of
ἐναντίας εναντιος contrary; opposite
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
ἦν ειμι be
Χεβρων χεβρων the
πρότερον προτερον earlier
Καριαθαρβοξεφερ καριαθαρβοξεφερ and; even
ἐπάταξαν πατασσω pat; impact
τὸν ο the
Σεσσι σεσσι and; even
Αχινααν αχινααν and; even
Θολμιν θολμι spawn; product
τοῦ ο the
Ενακ ενακ Enak
1:10
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
הַ ha הַ the
יֹּושֵׁ֣ב yyôšˈēv ישׁב sit
בְּ bᵊ בְּ in
חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron
וְ wᵊ וְ and
שֵׁם־ šēm- שֵׁם name
חֶבְרֹ֥ון ḥevrˌôn חֶבְרֹון Hebron
לְ lᵊ לְ to
פָנִ֖ים fānˌîm פָּנֶה face
קִרְיַ֣ת אַרְבַּ֑ע qiryˈaṯ ʔarbˈaʕ קִרְיַת אַרְבַּע Kiriath Arba
וַ wa וְ and
יַּכּ֛וּ yyakkˈû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁשַׁ֥י šēšˌay שֵׁשַׁי Sheshai
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲחִימַ֖ן ʔᵃḥîmˌan אֲחִימַן Ahiman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תַּלְמָֽי׃ talmˈāy תַּלְמַי Talmai
1:10. pergensque Iudas contra Chananeum qui habitabat in Hebron cui nomen fuit antiquitus Cariatharbe percussit Sisai et Ahiman et Tholmai
And Juda going forward against the Chanaanite, that dwelt in Hebron, (the name whereof was in former times Cariath-Arbe) slew Sesai, and Ahiman, and Tholmai:
1:10. And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before [was] Kirjatharba:) and they slew Sheshai, and Ahiman, and Talmai.
1:10. And Judah, going forth against the Canaanites who were living at Hebron, (the name of which from antiquity was Kiriath-Arba) struck down Sheshai, and Ahiman, and Talmai.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-15: См. объяснения к Нав. XV:13-19. Рассказ о завоевании Xеврона и Давира повторен здесь по важности этого события для истории.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Kirjatharba: Jos 14:15
Sheshai: Jdg 1:20; Num 13:22, Num 13:33; Jos 15:13, Jos 15:14; Psa 33:16, Psa 33:17; Ecc 9:11; Jer 9:23
Geneva 1599
1:10 And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before [was] Kirjatharba:) and they slew (f) Sheshai, and Ahiman, and Talmai.
(f) These three were giants, and the children of Anak.
John Gill
1:10 And Judah went against the Canaanites that dwelt in Hebron,.... Hebron was first taken by Joshua, and the inhabitants of it put to the sword, Josh 10:36; but while Joshua was employed in making other conquests, the Canaanites found ways and means of getting into the possession of it again; wherefore, when a grant of it was made to Caleb, he, with the assistance of the tribe of Judah, of which he was prince, regained it, Josh 15:12; wherefore what is recorded here is only a repetition of what was then done; unless it can be thought that this fact was there inserted by anticipation, or that there were two expeditions of the children of Judah against this place:
now the name of Hebron, before was Kirjatharba: see Josh 14:15; in the first of which Caleb, with the assistance of this tribe, drove out the three giants only, who afterwards got possession again, and in this put them to death, as follows:
and they slew Sheshai, and Ahiman, and Talmai; see Num 13:22; but what follows concerning their going from hence to Debir, and the offer of Caleb to give his daughter in marriage to whomsoever should take it, does not seem so well to agree with times after the death of Joshua; since it is highly probable that Caleb, who was contemporary with him and Eleazar, was now dead, and at least cannot well be thought to have a young daughter at this time undisposed of in marriage; wherefore these facts are only repeated upon observing Judah's having taken Jerusalem, to show what exploits were performed by men of that tribe; wherefore for what is after said, Judg 1:11, as is said in Josh 15:15, where the same things are related in express words as here, containing the request of Caleb's daughter: such an one, as made to Domitian, is related by Martial (l).
(l) "Est mihi sitque precor", &c. l. 9. ep. 16.
John Wesley
1:10 Judah went - Under the conduct of Caleb, as is recorded, Josh 15:14, &c., for that relation, and this, are doubtless one and the same expedition, and it is mentioned there by anticipation.
1:111:11: Եւ ելին անտի ՚ի վերայ բնակչացն Դաբիրայ, եւ անուն Դաբիրայ է՛ր յառաջագոյն Քաղաք Նամակաց[2448]։ [2448] Ոմանք. Քաղաք Նամակայ։
11. Այնտեղից յարձակուեցին Դաբիրի բնակիչների վրայ: Դաբիրի անունն առաջ Նամակաց քաղաք էր:
11 Անկէ Դաբիրին բնակիչներուն վրայ գնաց. (Դաբիրին անունը առաջ Կարիաթ–Սեփեր էր.)
Եւ ելին անտի ի վերայ բնակչացն Դաբիրայ. եւ անուն Դաբիրայ էր յառաջագոյն Քաղաք Նամակաց:

1:11: Եւ ելին անտի ՚ի վերայ բնակչացն Դաբիրայ, եւ անուն Դաբիրայ է՛ր յառաջագոյն Քաղաք Նամակաց[2448]։
[2448] Ոմանք. Քաղաք Նամակայ։
11. Այնտեղից յարձակուեցին Դաբիրի բնակիչների վրայ: Դաբիրի անունն առաջ Նամակաց քաղաք էր:
11 Անկէ Դաբիրին բնակիչներուն վրայ գնաց. (Դաբիրին անունը առաջ Կարիաթ–Սեփեր էր.)
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11: Оттуда пошел он против жителей Давира; имя Давиру {было} прежде Кириаф-Сефер.
1:11 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἐκεῖθεν εκειθεν from there πρὸς προς to; toward τοὺς ο the κατοικοῦντας κατοικεω settle Δαβιρ δαβιρ the δὲ δε though; while ὄνομα ονομα name; notable τῆς ο the Δαβιρ δαβιρ be ἔμπροσθεν εμπροσθεν in front; before Καριαθσωφαρ καριαθσωφαρ city γραμμάτων γραμμα writing; letter
1:11 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there אֶל־ ʔel- אֶל to יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit דְּבִ֑יר dᵊvˈîr דְּבִר Debir וְ wᵊ וְ and שֵׁם־ šēm- שֵׁם name דְּבִ֥יר dᵊvˌîr דְּבִר Debir לְ lᵊ לְ to פָנִ֖ים fānˌîm פָּנֶה face קִרְיַת־סֵֽפֶר׃ qiryaṯ-sˈēfer קִרְיַת סֵפֶר Kiriath Sepher
1:11. atque inde profectus abiit ad habitatores Dabir cuius nomen vetus erat Cariathsepher id est civitas LitterarumAnd departing from thence, he went to the inhabitants of Dabir, the ancient name of which was Cariath-Sepher, that is, the city of letters.
11. And from thence he went against the inhabitants of Debir. ( Now the name of Debir beforetime was Kiriath-sepher.)
1:11. And from thence he went against the inhabitants of Debir: and the name of Debir before [was] Kirjathsepher:
1:11. And continuing on from there, he went to the inhabitants of Debir, the old name of which was Kiriath-Sepher, that is, the City of Letters.
And from thence he went against the inhabitants of Debir: and the name of Debir before [was] Kirjath- sepher:

1:11: Оттуда пошел он против жителей Давира; имя Давиру {было} прежде Кириаф-Сефер.
1:11
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ἐκεῖθεν εκειθεν from there
πρὸς προς to; toward
τοὺς ο the
κατοικοῦντας κατοικεω settle
Δαβιρ δαβιρ the
δὲ δε though; while
ὄνομα ονομα name; notable
τῆς ο the
Δαβιρ δαβιρ be
ἔμπροσθεν εμπροσθεν in front; before
Καριαθσωφαρ καριαθσωφαρ city
γραμμάτων γραμμα writing; letter
1:11
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
אֶל־ ʔel- אֶל to
יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit
דְּבִ֑יר dᵊvˈîr דְּבִר Debir
וְ wᵊ וְ and
שֵׁם־ šēm- שֵׁם name
דְּבִ֥יר dᵊvˌîr דְּבִר Debir
לְ lᵊ לְ to
פָנִ֖ים fānˌîm פָּנֶה face
קִרְיַת־סֵֽפֶר׃ qiryaṯ-sˈēfer קִרְיַת סֵפֶר Kiriath Sepher
1:11. atque inde profectus abiit ad habitatores Dabir cuius nomen vetus erat Cariathsepher id est civitas Litterarum
And departing from thence, he went to the inhabitants of Dabir, the ancient name of which was Cariath-Sepher, that is, the city of letters.
1:11. And from thence he went against the inhabitants of Debir: and the name of Debir before [was] Kirjathsepher:
1:11. And continuing on from there, he went to the inhabitants of Debir, the old name of which was Kiriath-Sepher, that is, the City of Letters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Debir: Jos 10:38, Jos 10:39, Jos 15:15
John Gill
1:11 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjathsepher. See Gill on Josh 15:15.
1:121:12: Եւ ասէ Քաղէբ. Որ ոք հարցէ զքաղաք Նամակաց՝ եւ առցէ զնա, տա՛ց նմա զԱսքա զդուստր իմ կնութեան։
12. Քաղէբն ասաց. «Ով որ հարուածի Նամակաց քաղաքին եւ գրաւի այն, իմ դուստր Ասքային նրան կնութեան կը տամ»:
12 Եւ Քաղէբ ըսաւ. «Ով որ Կարիաթ–Սեփերը զարնէ ու առնէ, իմ աղջիկս Աքսան անոր կնութեան պիտի տամ»։
Եւ ասէ Քաղէբ. Որ ոք հարցէ զքաղաք Նամակաց եւ առցէ զնա, տաց նմա զԱքսա զդուստր իմ կնութեան:

1:12: Եւ ասէ Քաղէբ. Որ ոք հարցէ զքաղաք Նամակաց՝ եւ առցէ զնա, տա՛ց նմա զԱսքա զդուստր իմ կնութեան։
12. Քաղէբն ասաց. «Ով որ հարուածի Նամակաց քաղաքին եւ գրաւի այն, իմ դուստր Ասքային նրան կնութեան կը տամ»:
12 Եւ Քաղէբ ըսաւ. «Ով որ Կարիաթ–Սեփերը զարնէ ու առնէ, իմ աղջիկս Աքսան անոր կնութեան պիտի տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12: И сказал Халев: кто поразит Кириаф-Сефер и возьмет его, тому отдам Ахсу, дочь мою, в жену.
1:12 καὶ και and; even εἶπεν επω say; speak Χαλεβ χαλεβ who; what ἐὰν εαν and if; unless πατάξῃ πατασσω pat; impact τὴν ο the πόλιν πολις city τῶν ο the γραμμάτων γραμμα writing; letter καὶ και and; even προκαταλάβηται προκαταλαμβανω he; him δώσω διδωμι give; deposit αὐτῷ αυτος he; him τὴν ο the Ασχα ασχα daughter μου μου of me; mine εἰς εις into; for γυναῖκα γυνη woman; wife
1:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say כָּלֵ֔ב kālˈēv כָּלֵב Caleb אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַכֶּ֥ה yakkˌeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] קִרְיַת־סֵ֖פֶר qiryaṯ-sˌēfer קִרְיַת סֵפֶר Kiriath Sepher וּ û וְ and לְכָדָ֑הּ lᵊḵāḏˈāh לכד seize וְ wᵊ וְ and נָתַ֥תִּי nāṯˌattî נתן give לֹ֛ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] עַכְסָ֥ה ʕaḵsˌā עַכְסָה Acsah בִתִּ֖י vittˌî בַּת daughter לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
1:12. dixitque Chaleb qui percusserit Cariathsepher et vastaverit eam dabo ei Axam filiam meam uxoremAnd Caleb said: He that shall take Cariath-Sepher, and lay it waste, to him will I give my daughter Axa to wife.
12. And Caleb said, He that smiteth Kiriath-sepher, and taketh it, to him will I give Achsah my daughter to wife.
1:12. And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.
1:12. And Caleb said, “Whoever will strike Kiriath-Sepher, and will lay waste to it, I will give to him my daughter Achsah as wife.”
And Caleb said, He that smiteth Kirjath- sepher, and taketh it, to him will I give Achsah my daughter to wife:

1:12: И сказал Халев: кто поразит Кириаф-Сефер и возьмет его, тому отдам Ахсу, дочь мою, в жену.
1:12
καὶ και and; even
εἶπεν επω say; speak
Χαλεβ χαλεβ who; what
ἐὰν εαν and if; unless
πατάξῃ πατασσω pat; impact
τὴν ο the
πόλιν πολις city
τῶν ο the
γραμμάτων γραμμα writing; letter
καὶ και and; even
προκαταλάβηται προκαταλαμβανω he; him
δώσω διδωμι give; deposit
αὐτῷ αυτος he; him
τὴν ο the
Ασχα ασχα daughter
μου μου of me; mine
εἰς εις into; for
γυναῖκα γυνη woman; wife
1:12
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
כָּלֵ֔ב kālˈēv כָּלֵב Caleb
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַכֶּ֥ה yakkˌeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
קִרְיַת־סֵ֖פֶר qiryaṯ-sˌēfer קִרְיַת סֵפֶר Kiriath Sepher
וּ û וְ and
לְכָדָ֑הּ lᵊḵāḏˈāh לכד seize
וְ wᵊ וְ and
נָתַ֥תִּי nāṯˌattî נתן give
לֹ֛ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
עַכְסָ֥ה ʕaḵsˌā עַכְסָה Acsah
בִתִּ֖י vittˌî בַּת daughter
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
1:12. dixitque Chaleb qui percusserit Cariathsepher et vastaverit eam dabo ei Axam filiam meam uxorem
And Caleb said: He that shall take Cariath-Sepher, and lay it waste, to him will I give my daughter Axa to wife.
1:12. And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.
1:12. And Caleb said, “Whoever will strike Kiriath-Sepher, and will lay waste to it, I will give to him my daughter Achsah as wife.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
1:12: And Caleb, etc. - See this whole account, which is placed here by way of recapitulation, in Jos 15:13-19 (note), and the explanatory notes there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: And Caleb: The whole of this account is found in Jos 15:13-19, and seems to be inserted here by way of recapitulation. Jos 15:16, Jos 15:17; Sa1 17:25, Sa1 18:23
to him: In ancient times fathers assumed an absolute right over their children, especially in disposing of them in marriage; and it was customary for a king or great man to promise his daughter in marriage to him who should take a city, etc.
John Gill
1:12 And Caleb said, He that smiteth Kirjathsepher, and taketh it,
to him will I give Achsah my daughter to wife. See Gill on Josh 15:16.
1:131:13: Եւ ա՛ռ զնա Գոդոնիէղ՚ որդի Կենեզի եղբայր Քաղեբայ՝ կրտսեր քան զնա. եւ ետ նմա Քաղէբ զԱսքա զդուստր իւր կնութեան։
13. Եւ գրաւեց այն Քաղէբի կրտսեր եղբօր՝ Կենեզի որդի Գոդոնիէլը, եւ Քաղէբն իր դուստր Ասքային նրան կնութեան տուեց:
13 Ուստի Քաղէբին պզտիկ եղբօրը Կենեզին որդին Գոթոնիէլը զարկաւ առաւ զանիկա եւ Քաղէբ իր աղջիկը Աքսան անոր կնութեան տուաւ։
Եւ ա՛ռ զնա Գոդոնիէլ որդի Կենեզի եղբայր Քաղեբայ` կրտսեր քան զնա. եւ ետ նմա Քաղէբ զԱքսա զդուստր իւր կնութեան:

1:13: Եւ ա՛ռ զնա Գոդոնիէղ՚ որդի Կենեզի եղբայր Քաղեբայ՝ կրտսեր քան զնա. եւ ետ նմա Քաղէբ զԱսքա զդուստր իւր կնութեան։
13. Եւ գրաւեց այն Քաղէբի կրտսեր եղբօր՝ Կենեզի որդի Գոդոնիէլը, եւ Քաղէբն իր դուստր Ասքային նրան կնութեան տուեց:
13 Ուստի Քաղէբին պզտիկ եղբօրը Կենեզին որդին Գոթոնիէլը զարկաւ առաւ զանիկա եւ Քաղէբ իր աղջիկը Աքսան անոր կնութեան տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13: И взял его Гофониил, сын Кеназа, младшего брата Халевова, и {Халев} отдал в жену ему Ахсу, дочь свою.
1:13 καὶ και and; even προκατελάβετο προκαταλαμβανω he; him Γοθονιηλ γοθονιηλ son Κενεζ κενεζ brother Χαλεβ χαλεβ the νεώτερος νεος new; young καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him Χαλεβ χαλεβ the Ασχα ασχα daughter αὐτοῦ αυτος he; him εἰς εις into; for γυναῖκα γυνη woman; wife
1:13 וַֽ wˈa וְ and יִּלְכְּדָהּ֙ yyilkᵊḏˌāh לכד seize עָתְנִיאֵ֣ל ʕoṯnîʔˈēl עָתְנִיאֵל Othniel בֶּן־ ben- בֵּן son קְנַ֔ז qᵊnˈaz קְנַז Kenaz אֲחִ֥י ʔᵃḥˌî אָח brother כָלֵ֖ב ḵālˌēv כָּלֵב Caleb הַ ha הַ the קָּטֹ֣ן qqāṭˈōn קָטֹן small מִמֶּ֑נּוּ mimmˈennû מִן from וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֛ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] עַכְסָ֥ה ʕaḵsˌā עַכְסָה Acsah בִתֹּ֖ו vittˌô בַּת daughter לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
1:13. cumque cepisset eam Othonihel filius Cenez frater Chaleb minor dedit ei filiam suam coniugemAnd Othoniel, the son of Cenez, the younger brother of Caleb, having taken it, he gave him Axa his daughter to wife.
13. And Othniel the son of Kenaz, Caleb’s younger brother, took it: and he gave him Achsah his daughter to wife.
1:13. And Othniel the son of Kenaz, Caleb’s younger brother, took it: and he gave him Achsah his daughter to wife.
1:13. And when Othniel, the son of Kenaz, a younger brother of Caleb, had seized it, he gave his daughter Achsah to him in marriage.
And Othniel the son of Kenaz, Caleb' s younger brother, took it: and he gave him Achsah his daughter to wife:

1:13: И взял его Гофониил, сын Кеназа, младшего брата Халевова, и {Халев} отдал в жену ему Ахсу, дочь свою.
1:13
καὶ και and; even
προκατελάβετο προκαταλαμβανω he; him
Γοθονιηλ γοθονιηλ son
Κενεζ κενεζ brother
Χαλεβ χαλεβ the
νεώτερος νεος new; young
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
Χαλεβ χαλεβ the
Ασχα ασχα daughter
αὐτοῦ αυτος he; him
εἰς εις into; for
γυναῖκα γυνη woman; wife
1:13
וַֽ wˈa וְ and
יִּלְכְּדָהּ֙ yyilkᵊḏˌāh לכד seize
עָתְנִיאֵ֣ל ʕoṯnîʔˈēl עָתְנִיאֵל Othniel
בֶּן־ ben- בֵּן son
קְנַ֔ז qᵊnˈaz קְנַז Kenaz
אֲחִ֥י ʔᵃḥˌî אָח brother
כָלֵ֖ב ḵālˌēv כָּלֵב Caleb
הַ ha הַ the
קָּטֹ֣ן qqāṭˈōn קָטֹן small
מִמֶּ֑נּוּ mimmˈennû מִן from
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֛ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
עַכְסָ֥ה ʕaḵsˌā עַכְסָה Acsah
בִתֹּ֖ו vittˌô בַּת daughter
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
1:13. cumque cepisset eam Othonihel filius Cenez frater Chaleb minor dedit ei filiam suam coniugem
And Othoniel, the son of Cenez, the younger brother of Caleb, having taken it, he gave him Axa his daughter to wife.
1:13. And Othniel the son of Kenaz, Caleb’s younger brother, took it: and he gave him Achsah his daughter to wife.
1:13. And when Othniel, the son of Kenaz, a younger brother of Caleb, had seized it, he gave his daughter Achsah to him in marriage.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Jdg 3:9
John Gill
1:13 And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife. See Gill on Josh 15:17.
1:141:14: Եւ եղեւ ՚ի գնալն նորա, յորդորեա՛ց զնա Գոդոնիէղ՚ խնդրե՛լ ՚ի հօրէ իւրմէ ագարակ. եւ տրտնջեաց՝ եւ աղաղակեա՛ց յիշոյ անտի՝ եւ ասէ. Յերկի՛ր հարաւոյ ետուր զիս։ Եւ ասէ ցնա Քաղէբ. Զի՞ է քեզ։
14. Երբ աղջիկը գնում էր, Գոդոնիէլը յորդորեց նրան, որ իր հօրից ագարակ խնդրի: Աղջիկը տրտնջաց, աղաղակեց էշի վրայից եւ ասաց. «Հարաւային երկիր տուիր ինձ»: Քաղէբը նրան ասաց. «Ի՞նչ եղաւ քեզ»:
14 Երբ աղջիկը անոր կ’երթար, զանիկա յորդորեց որ իր հօրմէն ագարակ մը ուզէ։ Աղջիկը էշէն վար իջաւ։ Քաղէբ ըսաւ անոր. «Քեզի ի՞նչ եղաւ»։
Եւ եղեւ ի գնալն նորա, յորդորեաց զնա [6]Գոդոնիէլ խնդրել ի հօրէ իւրմէ ագարակ. եւ [7]տրտնջեաց եւ աղաղակեաց յիշոյ անտի, եւ ասէ. Յերկիր հարաւոյ ետուր զիս``: Եւ ասէ ցնա Քաղէբ. Զի՞ է քեզ:

1:14: Եւ եղեւ ՚ի գնալն նորա, յորդորեա՛ց զնա Գոդոնիէղ՚ խնդրե՛լ ՚ի հօրէ իւրմէ ագարակ. եւ տրտնջեաց՝ եւ աղաղակեա՛ց յիշոյ անտի՝ եւ ասէ. Յերկի՛ր հարաւոյ ետուր զիս։ Եւ ասէ ցնա Քաղէբ. Զի՞ է քեզ։
14. Երբ աղջիկը գնում էր, Գոդոնիէլը յորդորեց նրան, որ իր հօրից ագարակ խնդրի: Աղջիկը տրտնջաց, աղաղակեց էշի վրայից եւ ասաց. «Հարաւային երկիր տուիր ինձ»: Քաղէբը նրան ասաց. «Ի՞նչ եղաւ քեզ»:
14 Երբ աղջիկը անոր կ’երթար, զանիկա յորդորեց որ իր հօրմէն ագարակ մը ուզէ։ Աղջիկը էշէն վար իջաւ։ Քաղէբ ըսաւ անոր. «Քեզի ի՞նչ եղաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14: Когда надлежало ей идти, {Гофониил} научил ее просить у отца ее поле, и она сошла с осла. Халев сказал ей: что тебе?
1:14 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῇ ο the εἰσόδῳ εισοδος inroad; entrance αὐτῆς αυτος he; him καὶ και and; even ἐπέσεισεν επισειω he; him Γοθονιηλ γοθονιηλ the αἰτῆσαι αιτεω ask παρὰ παρα from; by τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him ἀγρόν αγρος field καὶ και and; even ἐγόγγυζεν γογγυζω mutter καὶ και and; even ἔκραξεν κραζω cry ἀπὸ απο from; away τοῦ ο the ὑποζυγίου υποζυγιον beast of burden εἰς εις into; for γῆν γη earth; land νότου νοτος south wind ἐκδέδοσαί εκδιδωμι give out με με me καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him Χαλεβ χαλεβ who?; what? ἐστίν ειμι be σοι σοι you
1:14 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בְּ bᵊ בְּ in בֹואָ֗הּ vôʔˈāh בוא come וַ wa וְ and תְּסִיתֵ֨הוּ֙ ttᵊsîṯˈēhû סות incite לִ li לְ to שְׁאֹ֤ול šᵊʔˈôl שׁאל ask מֵֽ mˈē מִן from אֵת־ ʔēṯ- אֵת together with אָבִ֨יהָ֙ ʔāvˈîhā אָב father הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and תִּצְנַ֖ח ttiṣnˌaḥ צנח clap one's hand מֵ mē מִן from עַ֣ל ʕˈal עַל upon הַ ha הַ the חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לָ֥הּ lˌāh לְ to כָּלֵ֖ב kālˌēv כָּלֵב Caleb מַה־ mah- מָה what לָּֽךְ׃ llˈāḵ לְ to
1:14. quam pergentem in itinere monuit vir suus ut peteret a patre suo agrum quae cum suspirasset sedens asino dixit ei Chaleb quid habesAnd as she was going on her way, her husband admonished her to ask a field of her father. And as she sighed sitting on her ass, Caleb said to her: What aileth thee?
14. And it came to pass, when she came , that she moved him to ask of her father a field: and she lighted down from off her ass; and Caleb said unto her, What wouldest thou?
1:14. And it came to pass, when she came [to him], that she moved him to ask of her father a field: and she lighted from off [her] ass; and Caleb said unto her, What wilt thou?
1:14. And as she was traveling on a journey, her husband admonished her, so that she would request a field from her father. And since she had sighed while sitting on her donkey, Caleb said to her, “What is it?”
And it came to pass, when she came [to him], that she moved him to ask of her father a field: and she lighted from off [her] ass; and Caleb said unto her, What wilt thou:

1:14: Когда надлежало ей идти, {Гофониил} научил ее просить у отца ее поле, и она сошла с осла. Халев сказал ей: что тебе?
1:14
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῇ ο the
εἰσόδῳ εισοδος inroad; entrance
αὐτῆς αυτος he; him
καὶ και and; even
ἐπέσεισεν επισειω he; him
Γοθονιηλ γοθονιηλ the
αἰτῆσαι αιτεω ask
παρὰ παρα from; by
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
ἀγρόν αγρος field
καὶ και and; even
ἐγόγγυζεν γογγυζω mutter
καὶ και and; even
ἔκραξεν κραζω cry
ἀπὸ απο from; away
τοῦ ο the
ὑποζυγίου υποζυγιον beast of burden
εἰς εις into; for
γῆν γη earth; land
νότου νοτος south wind
ἐκδέδοσαί εκδιδωμι give out
με με me
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
Χαλεβ χαλεβ who?; what?
ἐστίν ειμι be
σοι σοι you
1:14
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בְּ bᵊ בְּ in
בֹואָ֗הּ vôʔˈāh בוא come
וַ wa וְ and
תְּסִיתֵ֨הוּ֙ ttᵊsîṯˈēhû סות incite
לִ li לְ to
שְׁאֹ֤ול šᵊʔˈôl שׁאל ask
מֵֽ mˈē מִן from
אֵת־ ʔēṯ- אֵת together with
אָבִ֨יהָ֙ ʔāvˈîhā אָב father
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
תִּצְנַ֖ח ttiṣnˌaḥ צנח clap one's hand
מֵ מִן from
עַ֣ל ʕˈal עַל upon
הַ ha הַ the
חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לָ֥הּ lˌāh לְ to
כָּלֵ֖ב kālˌēv כָּלֵב Caleb
מַה־ mah- מָה what
לָּֽךְ׃ llˈāḵ לְ to
1:14. quam pergentem in itinere monuit vir suus ut peteret a patre suo agrum quae cum suspirasset sedens asino dixit ei Chaleb quid habes
And as she was going on her way, her husband admonished her to ask a field of her father. And as she sighed sitting on her ass, Caleb said to her: What aileth thee?
1:14. And it came to pass, when she came [to him], that she moved him to ask of her father a field: and she lighted from off [her] ass; and Caleb said unto her, What wilt thou?
1:14. And as she was traveling on a journey, her husband admonished her, so that she would request a field from her father. And since she had sighed while sitting on her donkey, Caleb said to her, “What is it?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: And it came: Jos 15:18, Jos 15:19
and she lighted: Watitznach, "she hastily or suddenly alighted," as if she had forgotten something, or was about to return.
Geneva 1599
1:14 And it came to pass, when she came [to him], that she moved him to ask of her father a field: (g) and she lighted from off [her] ass; and Caleb said unto her, What wilt thou?
(g) Read (Josh 15:18).
John Gill
1:14 And it came to pass, when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass;
and Caleb said unto her, What wilt thou? See Gill on Josh 15:18.
1:151:15: Եւ ասէ ցնա Ասքա. Տո՛ւր ինձ օրհնութիւն, զի յերկիր հարաւո՛յ ետուր զիս. եւ տացես ինձ զբօսա՛նս ջրոց։ Եւ ե՛տ նմա Քաղէբ ըստ սրտի նորա զբօսանս բարձանց, եւ զբօսանս հովտաց[2449]։ [2449] Ոմանք. Ըստ սրտի նորա զզբօսանս ջրոյ, եւ զբօսանս բարձանց։
15. Ասքան նրան ասաց. «Ինձ օրհնութիւն տո՛ւր. որովհետեւ ինձ հարաւային երկիր տուիր, տո՛ւր ինձ նաեւ ջրի աղբիւրներ»: Եւ Քաղէբը նրա ցանկութեամբ նրան տուեց վերին աղբիւրներն ու հովիտների աղբիւրները:
15 Աղջիկը հօրը ըսաւ. «Ինծի օրհնութիւն տուր։ Ինծի հարաւային երկիր մը տուիր։ Ջուրի աղբիւրներ ալ տուր»։ Ուստի Քաղէբ վերի աղբիւրները ու վարի աղբիւրները տուաւ անոր։
Եւ ասէ ցնա Աքսա. Տուր ինձ օրհնութիւն, զի յերկիր հարաւոյ ետուր զիս, եւ տացես ինձ զբօսանս ջրոց: Եւ ետ նմա Քաղէբ [8]ըստ սրտի նորա`` զբօսանս բարձանց, եւ զբօսանս հովտաց:

1:15: Եւ ասէ ցնա Ասքա. Տո՛ւր ինձ օրհնութիւն, զի յերկիր հարաւո՛յ ետուր զիս. եւ տացես ինձ զբօսա՛նս ջրոց։ Եւ ե՛տ նմա Քաղէբ ըստ սրտի նորա զբօսանս բարձանց, եւ զբօսանս հովտաց[2449]։
[2449] Ոմանք. Ըստ սրտի նորա զզբօսանս ջրոյ, եւ զբօսանս բարձանց։
15. Ասքան նրան ասաց. «Ինձ օրհնութիւն տո՛ւր. որովհետեւ ինձ հարաւային երկիր տուիր, տո՛ւր ինձ նաեւ ջրի աղբիւրներ»: Եւ Քաղէբը նրա ցանկութեամբ նրան տուեց վերին աղբիւրներն ու հովիտների աղբիւրները:
15 Աղջիկը հօրը ըսաւ. «Ինծի օրհնութիւն տուր։ Ինծի հարաւային երկիր մը տուիր։ Ջուրի աղբիւրներ ալ տուր»։ Ուստի Քաղէբ վերի աղբիւրները ու վարի աղբիւրները տուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15: [Ахса] сказала ему: дай мне благословение; ты дал мне землю полуденную, дай мне и источники воды. И дал ей [Халев по желанию ее] источники верхние и источники нижние.
1:15 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ασχα ασχα give; deposit δή δη in fact μοι μοι me εὐλογίαν ευλογια commendation; acclamation ὅτι οτι since; that εἰς εις into; for γῆν γη earth; land νότου νοτος south wind ἐκδέδοσαί εκδιδωμι give out με με me καὶ και and; even δώσεις διδωμι give; deposit μοι μοι me λύτρωσιν λυτρωσις ransoming; redemption ὕδατος υδωρ water καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῇ αυτος he; him Χαλεβ χαλεβ down; by τὴν ο the καρδίαν καρδια heart αὐτῆς αυτος he; him λύτρωσιν λυτρωσις ransoming; redemption μετεώρων μετεωρος and; even λύτρωσιν λυτρωσις ransoming; redemption ταπεινῶν ταπεινος humble
1:15 וַ wa וְ and תֹּ֨אמֶר ttˌōmer אמר say לֹ֜ו lˈô לְ to הָֽבָה־ hˈāvā- יהב give לִּ֣י llˈî לְ to בְרָכָ֗ה vᵊrāḵˈā בְּרָכָה blessing כִּ֣י kˈî כִּי that אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the נֶּ֨גֶב֙ nnˈeḡev נֶגֶב south נְתַתָּ֔נִי nᵊṯattˈānî נתן give וְ wᵊ וְ and נָתַתָּ֥ה nāṯattˌā נתן give לִ֖י lˌî לְ to גֻּלֹּ֣ת gullˈōṯ גֻּלָּה basin מָ֑יִם mˈāyim מַיִם water וַ wa וְ and יִּתֶּן־ yyitten- נתן give לָ֣הּ lˈāh לְ to כָּלֵ֗ב kālˈēv כָּלֵב Caleb אֵ֚ת ˈʔēṯ אֵת [object marker] גֻּלֹּ֣ת gullˈōṯ גֻּלָּה basin עִלִּ֔ית ʕillˈîṯ עִלִּי upper וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] גֻּלֹּ֥ת gullˌōṯ גֻּלָּה basin תַּחְתִּֽית׃ פ taḥtˈîṯ . f תַּחְתִּי lower
1:15. at illa respondit da mihi benedictionem quia terram arentem dedisti mihi da et inriguam aquis dedit ergo ei Chaleb inriguum superius et inriguum inferiusBut she answered: Give me a blessing, for thou hast given me a dry land: give me also a watery land So Caleb gave her the upper and the nether watery ground.
15. And she said unto him, Give me a blessing; for that thou hast set me in the land of the South, give me also springs of water. And Caleb gave her the upper springs and the nether springs.
1:15. And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs.
1:15. But she responded: “Give a blessing to me. For you have given me a dry land. Also give a watered land.” Therefore, Caleb gave to her the upper watered land and the lower watered land.
And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs:

1:15: [Ахса] сказала ему: дай мне благословение; ты дал мне землю полуденную, дай мне и источники воды. И дал ей [Халев по желанию ее] источники верхние и источники нижние.
1:15
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ασχα ασχα give; deposit
δή δη in fact
μοι μοι me
εὐλογίαν ευλογια commendation; acclamation
ὅτι οτι since; that
εἰς εις into; for
γῆν γη earth; land
νότου νοτος south wind
ἐκδέδοσαί εκδιδωμι give out
με με me
καὶ και and; even
δώσεις διδωμι give; deposit
μοι μοι me
λύτρωσιν λυτρωσις ransoming; redemption
ὕδατος υδωρ water
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῇ αυτος he; him
Χαλεβ χαλεβ down; by
τὴν ο the
καρδίαν καρδια heart
αὐτῆς αυτος he; him
λύτρωσιν λυτρωσις ransoming; redemption
μετεώρων μετεωρος and; even
λύτρωσιν λυτρωσις ransoming; redemption
ταπεινῶν ταπεινος humble
1:15
וַ wa וְ and
תֹּ֨אמֶר ttˌōmer אמר say
לֹ֜ו lˈô לְ to
הָֽבָה־ hˈāvā- יהב give
לִּ֣י llˈî לְ to
בְרָכָ֗ה vᵊrāḵˈā בְּרָכָה blessing
כִּ֣י kˈî כִּי that
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
נֶּ֨גֶב֙ nnˈeḡev נֶגֶב south
נְתַתָּ֔נִי nᵊṯattˈānî נתן give
וְ wᵊ וְ and
נָתַתָּ֥ה nāṯattˌā נתן give
לִ֖י lˌî לְ to
גֻּלֹּ֣ת gullˈōṯ גֻּלָּה basin
מָ֑יִם mˈāyim מַיִם water
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לָ֣הּ lˈāh לְ to
כָּלֵ֗ב kālˈēv כָּלֵב Caleb
אֵ֚ת ˈʔēṯ אֵת [object marker]
גֻּלֹּ֣ת gullˈōṯ גֻּלָּה basin
עִלִּ֔ית ʕillˈîṯ עִלִּי upper
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
גֻּלֹּ֥ת gullˌōṯ גֻּלָּה basin
תַּחְתִּֽית׃ פ taḥtˈîṯ . f תַּחְתִּי lower
1:15. at illa respondit da mihi benedictionem quia terram arentem dedisti mihi da et inriguam aquis dedit ergo ei Chaleb inriguum superius et inriguum inferius
But she answered: Give me a blessing, for thou hast given me a dry land: give me also a watery land So Caleb gave her the upper and the nether watery ground.
1:15. And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs.
1:15. But she responded: “Give a blessing to me. For you have given me a dry land. Also give a watered land.” Therefore, Caleb gave to her the upper watered land and the lower watered land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: a blessing: Gen 33:11; Sa1 25:18, Sa1 25:27; Co2 9:5 *marg. Heb 6:7; Pe1 3:9
a south land: Which was probably dry, or very ill watered.
give me also springs of water: Let me have some fields with brooks, or wells already digged.
John Gill
1:15 And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs. See Gill on Josh 15:19.
1:161:16: Եւ որդիքն Յոբաբայ Կինեցւոյ աներոյն Մովսիսի, ելին ՚ի քաղաքէն Արմաւենեաց՝ առ որդիսն Յուդայ ՚ի յանապատն Յուդայ, որ է ՚ի հարաւոյ Յուդայ, առ զառիվայրին Արադայ. եւ գնացին բնակեցան առ ժողովրդեանն[2450]։ [2450] Ոմանք. Եւ որդիքն Յոթորայ Կինե՛՛... առ ՚ի զառիվայրին... ընդ ժողովրդեանն։
16. Մովսէսի աներոջ՝ Կինեցի Յոբաբայի որդիները, Արմաւենիների քաղաքից գնացին Յուդայի որդիների մօտ, Յուդայի անապատը, որը Յուդայի երկրի հարաւում է, Արադի զառիվայրի մօտ, եւ գնացին բնակուեցին ժողովրդի հետ:
16 Մովսէսին աներոջ Կենեցիին որդիները Յուդային որդիներուն հետ արմաւենիներուն քաղաքէն Արադին հարաւային կողմը եղող Յուդային անապատը ելան ու գացին ժողովուրդին հետ բնակեցան։
Եւ որդիքն [9]Յոբաբայ Կինեցւոյ աներոյն Մովսիսի ելին ի քաղաքէն Արմաւենեաց առ որդիսն Յուդայ ի յանապատն Յուդայ, որ է ի հարաւոյ [10]Յուդայ, առ զառիվայրին`` Արադայ, եւ գնացին բնակեցան ընդ ժողովրդեանն:

1:16: Եւ որդիքն Յոբաբայ Կինեցւոյ աներոյն Մովսիսի, ելին ՚ի քաղաքէն Արմաւենեաց՝ առ որդիսն Յուդայ ՚ի յանապատն Յուդայ, որ է ՚ի հարաւոյ Յուդայ, առ զառիվայրին Արադայ. եւ գնացին բնակեցան առ ժողովրդեանն[2450]։
[2450] Ոմանք. Եւ որդիքն Յոթորայ Կինե՛՛... առ ՚ի զառիվայրին... ընդ ժողովրդեանն։
16. Մովսէսի աներոջ՝ Կինեցի Յոբաբայի որդիները, Արմաւենիների քաղաքից գնացին Յուդայի որդիների մօտ, Յուդայի անապատը, որը Յուդայի երկրի հարաւում է, Արադի զառիվայրի մօտ, եւ գնացին բնակուեցին ժողովրդի հետ:
16 Մովսէսին աներոջ Կենեցիին որդիները Յուդային որդիներուն հետ արմաւենիներուն քաղաքէն Արադին հարաւային կողմը եղող Յուդային անապատը ելան ու գացին ժողովուրդին հետ բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16: И сыны [Иофора] Кенеянина, тестя Моисеева, пошли из города Пальм с сынами Иудиными в пустыню Иудину, которая на юг от Арада, и пришли и поселились среди народа.
1:16 καὶ και and; even οἱ ο the υἱοὶ υιος son Ιοθορ ιοθορ the Κιναιου κιναιος the γαμβροῦ γαμβρος Mōseus; Mosefs ἀνέβησαν αναβαινω step up; ascend ἐκ εκ from; out of πόλεως πολις city τῶν ο the φοινίκων φοινιξ.1 palm tree; palm μετὰ μετα with; amid τῶν ο the υἱῶν υιος son Ιουδα ιουδα Iouda; Iutha εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness τὴν ο the οὖσαν ειμι be ἐν εν in τῷ ο the νότῳ νοτος south wind Ιουδα ιουδα Iouda; Iutha ἥ ος who; what ἐστιν ειμι be ἐπὶ επι in; on καταβάσεως καταβασις descent Αραδ αραδ and; even κατῴκησαν κατοικεω settle μετὰ μετα with; amid τοῦ ο the λαοῦ λαος populace; population
1:16 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son קֵינִי֩ qênˌî קֵינִי Kenite חֹתֵ֨ן ḥōṯˌēn חתן be father-in-law מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses עָל֨וּ ʕālˌû עלה ascend מֵ mē מִן from עִ֤יר ʕˈîr עִיר town הַ ha הַ the תְּמָרִים֙ ttᵊmārîm תָּמָר date-palm אֶת־ ʔeṯ- אֵת together with בְּנֵ֣י bᵊnˈê בֵּן son יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah מִדְבַּ֣ר miḏbˈar מִדְבָּר desert יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in נֶ֣גֶב nˈeḡev נֶגֶב south עֲרָ֑ד ʕᵃrˈāḏ עֲרָד Arad וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit אֶת־ ʔeṯ- אֵת together with הָ hā הַ the עָֽם׃ ʕˈām עַם people
1:16. filii autem Cinei cognati Mosi ascenderunt de civitate Palmarum cum filiis Iuda in desertum sortis eius quod est ad meridiem Arad et habitaverunt cum eoAnd the children of the Cinite, the kinsman of Moses, went up from the city of palms, with the children of Juda, into the wilderness of his lot, which is at the south side of Arad, and they dwelt with him.
16. And the children of the Kenite, Moses’ brother in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people.
1:16. And the children of the Kenite, Moses’ father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people.
1:16. Now the sons of the Kenite, the relative of Moses, ascended from the City of Palms, with the sons of Judah, into the wilderness of his lot, which is toward the south of Arad. And they lived with him.
And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people:

1:16: И сыны [Иофора] Кенеянина, тестя Моисеева, пошли из города Пальм с сынами Иудиными в пустыню Иудину, которая на юг от Арада, и пришли и поселились среди народа.
1:16
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ιοθορ ιοθορ the
Κιναιου κιναιος the
γαμβροῦ γαμβρος Mōseus; Mosefs
ἀνέβησαν αναβαινω step up; ascend
ἐκ εκ from; out of
πόλεως πολις city
τῶν ο the
φοινίκων φοινιξ.1 palm tree; palm
μετὰ μετα with; amid
τῶν ο the
υἱῶν υιος son
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
τὴν ο the
οὖσαν ειμι be
ἐν εν in
τῷ ο the
νότῳ νοτος south wind
Ιουδα ιουδα Iouda; Iutha
ος who; what
ἐστιν ειμι be
ἐπὶ επι in; on
καταβάσεως καταβασις descent
Αραδ αραδ and; even
κατῴκησαν κατοικεω settle
μετὰ μετα with; amid
τοῦ ο the
λαοῦ λαος populace; population
1:16
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
קֵינִי֩ qênˌî קֵינִי Kenite
חֹתֵ֨ן ḥōṯˌēn חתן be father-in-law
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
עָל֨וּ ʕālˌû עלה ascend
מֵ מִן from
עִ֤יר ʕˈîr עִיר town
הַ ha הַ the
תְּמָרִים֙ ttᵊmārîm תָּמָר date-palm
אֶת־ ʔeṯ- אֵת together with
בְּנֵ֣י bᵊnˈê בֵּן son
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
מִדְבַּ֣ר miḏbˈar מִדְבָּר desert
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
נֶ֣גֶב nˈeḡev נֶגֶב south
עֲרָ֑ד ʕᵃrˈāḏ עֲרָד Arad
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
אֶת־ ʔeṯ- אֵת together with
הָ הַ the
עָֽם׃ ʕˈām עַם people
1:16. filii autem Cinei cognati Mosi ascenderunt de civitate Palmarum cum filiis Iuda in desertum sortis eius quod est ad meridiem Arad et habitaverunt cum eo
And the children of the Cinite, the kinsman of Moses, went up from the city of palms, with the children of Juda, into the wilderness of his lot, which is at the south side of Arad, and they dwelt with him.
1:16. And the children of the Kenite, Moses’ father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people.
1:16. Now the sons of the Kenite, the relative of Moses, ascended from the City of Palms, with the sons of Judah, into the wilderness of his lot, which is toward the south of Arad. And they lived with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: После того, как колено Иудино отвоевало территорию, расположенную к югу от Xеврона, на этой территории, пустыне Иудиной, на юг от города Арада (ср. Чис. XXI:1), следы которого сохранились в современном "Tell Arаd" (к югу от Маона по Робинзону), вместе с израильтянами из колена Иудова поселились также Кенеи, потомки Xовала, тестя Моисея, переселившегося сюда из Иерихона (города Пальм). О кенеях, см. Чис. X:29, XXIV:21.
Adam Clarke: Commentary on the Bible - 1831
1:16: The children of the Kenite, Moses' father-in-law - For an account of Jethro, the father-in-law of Moses, see Exodus 18:1-27 (note); Num 10:29 (note), etc.
The city of palm trees - This seems to have been some place near Jericho, which city is expressly called the city of palm trees, Deu 34:3; and though destroyed by Joshua, it might have some suburbs remaining where these harmless people had taken up their residence. The Kenites, the descendants of Jethro, the father-in-law of Moses, were always attached to the Israelites: they remained with them, says Calmet, during their wanderings in the wilderness, and accompanied them to the promised land. They received there a lot with the tribe of Judah, and remained in the city of palm trees during the life of Joshua; but after his death, not contented with their portion, or molested by the original inhabitants, they united with the tribe of Judah, and went with them to attack Arad. After the conquest of that country, the Kenites established themselves there, and remained in it till the days of Saul, mingled with the Amalekites. When this king received a commandment from God to destroy the Amalekites, he sent a message to the Kenites to depart from among them, as God would not destroy them with the Amalekites. From them came Hemath, who was the father of the house of Rechab, Ch1 2:55, and the Rechabites, of whom we have a remarkable account Jer 35:1, etc.
Albert Barnes: Notes on the Bible - 1834
1:16: The children of the Kenite - See Num 24:21 note.
The city of palm trees - Jericho (see the marginal reference). The rabbinical story is that Jericho, with 500 cubits square of land, was given to Hobab. The use of the phrase "city of palm trees" for "Jericho," is perhaps an indication of the influence of Joshua's curse Jos 6:26. Tbe very name of Jericho was blotted out. There are no palm trees at Jericho now, but Josephus mentions them repeatedly, as well as the balsam trees.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: the Kenite: Jdg 4:11, Jdg 4:17; Num 10:29-32, Num 24:21, Num 24:22; Sa1 15:6; Ch1 2:15; Jer 35:2
Moses': Exo 3:1, Exo 4:18, Exo 18:1, Exo 18:7, Exo 18:12, Exo 18:14-17, Exo 18:27; Num 10:29
city of palm: Jdg 3:13; Deu 34:3; Ch2 28:16
which: Num 21:1; Jos 12:14
they went: Num 10:29-32; Sa1 15:6
Carl Friedrich Keil and Franz Delitzsch
1:16
The notice respecting the Kenites, that they went up out of the palm-city with the children of Judah into the wilderness of Judah in the south of Arad, and dwelt there with the Judaeans, is introduced here into the account of the wars of the tribe of Judah, because this migration of the Kenites belonged to the time between the conquest of Debir (Judg 1:12.) and Zephath (Judg 1:17); and the notice itself was of importance, as forming the intermediate link between Num 10:29., and the later allusions to the Kenites in Judg 4:11; Judg 5:24; 1Kings 15:6; 1Kings 27:10; 1Kings 30:29. "The children of the Kenite," i.e., the descendants of Hobab, the brother-in-law of Moses (compare Judg 4:11, where the name is given, but קין occurs instead of קיני, with Num 10:29), were probably a branch of the Kenites mentioned in Gen 15:19 along with the other tribes of Canaan, which had separated from the other members of its own tribe before the time of Moses and removed to the land of Midian, where Moses met with a hospitable reception from their chief Reguel on his flight from Egypt. These Kenites had accompanied the Israelites to Canaan at the request of Moses (Num 10:29.); and when the Israelites advanced into Canaan itself, they had probably remained as nomads in the neighbourhood of the Jordan near to Jericho, without taking any part in the wars of Joshua. But when the tribe of Judah had exterminated the Canaanites out of Hebron, Debir, and the neighbourhood, after the death of Joshua, they went into the desert of Judah with the Judaeans as they moved farther towards the south; and going to the south-western edge of this desert, to the district on the south of Arad (Tell Arad, see at Num 21:1), they settled there on the border of the steppes of the Negeb (Num 33:40). "The palm-city" was a name given to the city of Jericho, according to Judg 3:13; Deut 34:3; 2Chron 28:15. There is no ground whatever for thinking of some other town of this name in the desert of Arabia, near the palm-forest, φοινικών, of Diod. Sic. (iii. 42) and Strabo (p. 776), as Clericus and Bertheau suppose, even if it could be proved that there was any such town in the neighbourhood. ויּלך, "then he went (the branch of the Kenites just referred to) and dwelt with the people" (of the children of Judah), that is to say, with the people of Israel in the desert of Judah. The subject to ויּלך is קיני, the Kenite, as a tribe.
Geneva 1599
1:16 And the children of the (h) Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people.
(h) This was one of the names of Moses father in law, read (Num 10:29).
John Gill
1:16 And the children of the Kenite, Moses' father in law,.... The posterity of Jethro, the father-in-law of Moses; for though Jethro returned to his own country, after he had paid a visit to Moses in the wilderness, yet Hobab his son, at the persuasion of Moses, travelled with him and Israel through the wilderness, and went with them into Canaan, at least some of his descendants, and settled there, some in one part of the land, and some in another, of whom we read in several places of Scripture; they continued to the days of Jeremiah, and then went by the name of Rechabites, so called from Rechab, a descendant of Jethro: these
went up out of the city of palm trees; from the city of Jericho, as the Targum, so called from the great number of palm trees which grew near it, see Deut 34:3. This is to be understood not of the city itself, that was utterly destroyed by Joshua, and the rebuilding of it was forbidden under a curse, but the country adjacent, the valley in which it stood, which was set with palm trees; here was a grove of palm trees (m), and the garden of balsam, which grew nowhere else, as Strabo (n) says; and who also observes, that here was a royal palace in his time; this belonged to Herod king of Judea in the times of Augustus Caesar, to whose palm tree groves there Horace (o) refers. Here the Kenites first settled when they came first over Jordan with Joshua, being a most pleasant and delightful place, and suitable to such persons who dwelt in tents, as they did, and answered to the promise of Moses to Hobab, Num 10:29; and here it seems they had remained to this time: and now they left it, and came
with the children of Judah into the wilderness of Judah; which was also a convenient place for the habitation of such persons, who loved a solitary life. Perhaps the Canaanites about Jericho might be troublesome to them, and therefore chose to stay no longer, there; or, having a peculiar affection for the tribe of Judah, they chose to be within their lot; and the rather, as they were a warlike and valiant tribe, they might expect the greater safety and protection among them:
which lieth, in the south of Arad; that is, which wilderness of Judah lay there, of which name there was a country or city, see Num 21:1; and here some of them dwelt to the times of Saul, the Amalekites then having got possession of the southern parts, which they infested and were troublesome to, see 1Kings 15:6,
and they went and dwelt among the people; of the tribe of Judah, near some of the cities which were in the wilderness; of which see Josh 15:63.
(m) Justin. e Trogo, l. 36. c. 3. (n) Geograph. l. 16. p. 525. (o) Praeferat Herodis. Palmetis Pinguibus----De Arte Poet. ver. 184.
John Wesley
1:16 Moses's father - in - law - That is, of Jethro, so called from the people whom he descended, Num 24:21-22. And, whatsoever he did, it is evident, that his posterity came into Canaan with the Israelites, and were there seated with them, see Judg 4:11, Judg 4:17, Judg 5:24; 1Kings 15:6; 1Ch. 2:1-55. City of palm - trees - That is, from Jericho, so called, Deut 34:3, not the city which was destroyed, but the territory belonging to it, where it seems they were seated, in a most pleasant, and fruitful, and safe place, according to the promise made by Moses to their father, Num 10:29-32, and whence they might remove, either to avoid the neighboring Canaanites; or out of love to the children of Judah. South of Arad - In the southern part of the land of Canaan, where Arad was, Num 21:1. They went - That is some of them, for others of them dwelt in a contrary quarter, in the most northern part of the land. Among the people - Heb. that people, namely, those children of Judah that lived there.
Robert Jamieson, A. R. Fausset and David Brown
1:16 the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees with the children of Judah--called "the Kenite," as probably descended from the people of that name (Num 24:21-22). If he might not himself, his posterity did accept the invitation of Moses (Num 10:32) to accompany the Israelites to Canaan. Their first encampment was in the "city of palm trees"--not Jericho, of course, which was utterly destroyed, but the surrounding district, perhaps En-gedi, in early times called Hazezon-tamar (Gen 14:7), from the palm-grove which sheltered it. Thence they removed for some unknown cause, and associating themselves with Judah, joined in an expedition against Arad, in the southern part of Canaan (Num 21:1). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (Judg 4:17).
1:171:17: Եւ գնա՛ց Յուդայ ընդ Շմաւոնի եղբօր իւրոյ, եւ հարին զՔանանացին բնակեալ յԱփեթ. եւ նզովեցին զնա, եւ սատակեցին զնա. եւ կոչեցին զանուն քաղաքին Սատակումն[2451]։ [2451] Ոմանք. Բնակեալ յԵփեթ։
17. Յուդան գնաց իր եղբայր Շմաւոնի հետ, եւ նրանք հարուածեցին, նզովեցին ու կոտորեցին Սեփաթում բնակուող քանանացիներին եւ այդ քաղաքի անունը կոչեցին Սատակում[2]:[2] 2. Եբրայերէն՝ նզովք:
17 Յուդան իր եղբօրը Շմաւոնին հետ գնաց ու Սեփաթի մէջ բնակող Քանանացիները զարկին եւ զանիկա նզովեցին ու այն քաղաքին անունը Հօրմա* կոչեցին։
Եւ գնաց Յուդայ ընդ Շմաւոնի եղբօր իւրոյ, եւ հարին զՔանանացին բնակեալ ի Սեփաթ, եւ նզովեցին զնա [11]եւ սատակեցին զնա``. եւ կոչեցին զանուն քաղաքին [12]Սատակումն:

1:17: Եւ գնա՛ց Յուդայ ընդ Շմաւոնի եղբօր իւրոյ, եւ հարին զՔանանացին բնակեալ յԱփեթ. եւ նզովեցին զնա, եւ սատակեցին զնա. եւ կոչեցին զանուն քաղաքին Սատակումն[2451]։
[2451] Ոմանք. Բնակեալ յԵփեթ։
17. Յուդան գնաց իր եղբայր Շմաւոնի հետ, եւ նրանք հարուածեցին, նզովեցին ու կոտորեցին Սեփաթում բնակուող քանանացիներին եւ այդ քաղաքի անունը կոչեցին Սատակում[2]:
[2] 2. Եբրայերէն՝ նզովք:
17 Յուդան իր եղբօրը Շմաւոնին հետ գնաց ու Սեփաթի մէջ բնակող Քանանացիները զարկին եւ զանիկա նզովեցին ու այն քաղաքին անունը Հօրմա* կոչեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17: И пошел Иуда с Симеоном, братом своим, и поразили Хананеев, живших в Цефафе, и предали его заклятию, и {оттого} называется город сей Хорма.
1:17 καὶ και and; even ἐπορεύθη πορευομαι travel; go Ιουδας ιουδας Ioudas; Iuthas μετὰ μετα with; amid Συμεων συμεων Symeōn; Simeon τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἔκοψεν κοπτω cut; mourn τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos τὸν ο the κατοικοῦντα κατοικεω settle Σεφεκ σεφεκ and; even ἐξωλέθρευσαν εξολοθρευω utterly ruin αὐτούς αυτος he; him καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τῆς ο the πόλεως πολις city Ἀνάθεμα αναθεμα accursed
1:17 וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah אֶת־ ʔeṯ- אֵת together with שִׁמְעֹ֣ון šimʕˈôn שִׁמְעֹון Simeon אָחִ֔יו ʔāḥˈiʸw אָח brother וַ wa וְ and יַּכּ֕וּ yyakkˈû נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite יֹושֵׁ֣ב yôšˈēv ישׁב sit צְפַ֑ת ṣᵊfˈaṯ צְפַת Zephath וַ wa וְ and יַּחֲרִ֣ימוּ yyaḥᵃrˈîmû חרם consecrate אֹותָ֔הּ ʔôṯˈāh אֵת [object marker] וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שֵׁם־ šēm- שֵׁם name הָ hā הַ the עִ֖יר ʕˌîr עִיר town חָרְמָֽה׃ ḥormˈā חָרְמָה Hormah
1:17. abiit autem Iudas cum Symeone fratre suo et percusserunt simul Chananeum qui habitabat in Sephath et interfecerunt eum vocatumque est nomen urbis Horma id est anathemaAnd Juda went with Simeon, his brother, and they together defeated the Chanaanites that dwelt in Sephaath, and slew them. And the name of the city was called Horma, that is, Anathema.
17. And Judah went with Simeon his brother, and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.
1:17. And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.
1:17. Then Judah went out with his brother Simeon, and together they struck the Canaanites who were living at Zephath, and they put them to death. And the name of the city was called Hormah, that is, Anathema.
And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah:

1:17: И пошел Иуда с Симеоном, братом своим, и поразили Хананеев, живших в Цефафе, и предали его заклятию, и {оттого} называется город сей Хорма.
1:17
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ιουδας ιουδας Ioudas; Iuthas
μετὰ μετα with; amid
Συμεων συμεων Symeōn; Simeon
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἔκοψεν κοπτω cut; mourn
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
τὸν ο the
κατοικοῦντα κατοικεω settle
Σεφεκ σεφεκ and; even
ἐξωλέθρευσαν εξολοθρευω utterly ruin
αὐτούς αυτος he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
πόλεως πολις city
Ἀνάθεμα αναθεμα accursed
1:17
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
אֶת־ ʔeṯ- אֵת together with
שִׁמְעֹ֣ון šimʕˈôn שִׁמְעֹון Simeon
אָחִ֔יו ʔāḥˈiʸw אָח brother
וַ wa וְ and
יַּכּ֕וּ yyakkˈû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
יֹושֵׁ֣ב yôšˈēv ישׁב sit
צְפַ֑ת ṣᵊfˈaṯ צְפַת Zephath
וַ wa וְ and
יַּחֲרִ֣ימוּ yyaḥᵃrˈîmû חרם consecrate
אֹותָ֔הּ ʔôṯˈāh אֵת [object marker]
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁם־ šēm- שֵׁם name
הָ הַ the
עִ֖יר ʕˌîr עִיר town
חָרְמָֽה׃ ḥormˈā חָרְמָה Hormah
1:17. abiit autem Iudas cum Symeone fratre suo et percusserunt simul Chananeum qui habitabat in Sephath et interfecerunt eum vocatumque est nomen urbis Horma id est anathema
And Juda went with Simeon, his brother, and they together defeated the Chanaanites that dwelt in Sephaath, and slew them. And the name of the city was called Horma, that is, Anathema.
1:17. And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.
1:17. Then Judah went out with his brother Simeon, and together they struck the Canaanites who were living at Zephath, and they put them to death. And the name of the city was called Hormah, that is, Anathema.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: В своем победоносном шествии воины колен Иудина и Симеонова завоевали также хананейский город Цефат, жителей которого подвергли избиению, а на самое место наложили заклятие (Xерем), почему оно и названо Xорма (ср. Чис. XXI:3). Развалины Цефат многие думают видеть в урочище Себета, в северной части пустыни Син.
Adam Clarke: Commentary on the Bible - 1831
1:17: The city was called Hormah - This appears to be the same transaction mentioned Num 21:1 (note), etc., where see the notes.
Albert Barnes: Notes on the Bible - 1834
1:17: Hormah - See Num 21:1 note. The destruction then vowed was now accomplished. This is another decisive indication that the events here related belong to Joshua's lifetime. This would be about six years after the vow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: And Judah: Jdg 1:3
Zephath: Ch2 14:10, Zephathah
Hormah: Num 14:45, Num 21:3; Jos 19:4
Carl Friedrich Keil and Franz Delitzsch
1:17
Remaining Conquests of the Combined Tribes of Judah and Simeon. - Judg 1:17.
Zephath was in the territory of Simeon. This is evident not only from the fact that Hormah (Zephath) had been allotted to the tribe of Simeon (compare Josh 19:4 with Josh 15:30), but also from the words, "Judah went with Simeon his brother," which point back to Judg 1:3, and express the thought that Judah went with Simeon into his territory to drive out the Canaanites who were still to be found there. Going southwards from Debir, Judah and Simeon smote the Canaanites at Zephath on the southern boundary of Canaan, and executed the ban upon this town, from which it received the name of Hormah, i.e., banning. The town has been preserved in the ruins of Septa, on the south of Khalasa or Elusa (see at Josh 12:14). In the passage mentioned, the king of Hormah or Zephath is named among the kings who were slain by Joshua. It does not follow from this, however, that Joshua must necessarily have conquered his capital Zephath; the king of Jerusalem was also smitten by Joshua and slain, without Jerusalem itself being taken at that time. But even if Zephath were taken by the Israelites, as soon as the Israelitish army had withdrawn, the Canaanites there might have taken possession of the town again; so that, like many other Canaanitish towns, it had to be conquered again after Joshua's death (see the commentary on Num 21:2-3). There is not much probability in this conjecture, however, for the simple reason that the ban pronounced by Moses upon the country of the king of Arad (Num 21:2) was carried out now for the first time by Judah and Simeon upon the town of Zephath, which formed a part of it. If Joshua had conquered it, he would certainly have executed the ban upon it. The name Hormah, which was already given to Zephath in Josh 15:30 and Josh 19:4, is no proof to the contrary, since it may be used proleptically there. In any case, the infliction of the ban upon this town can only be explained from the fact that Moses had pronounced the ban upon all the towns of the king of Arad.
Judg 1:18-21
From the Negeb Judah turned into the shephelah, and took the three principal cities of the Philistines along the line of coast, viz., Gaza, Askelon, and Ekron, with their territory. The order in which the names of the captured cities occur is a proof that the conquest took place from the south. First of all Gaza, the southernmost of all the towns of the Philistines, the present Guzzeh; then Askelon (Ashkuln), which is five hours to the north of Gaza; and lastly Ekron, the most northerly of the five towns of the Philistines, the present Akr (see at Josh 13:3). The other two, Ashdod and Gath, do not appear to have been conquered at that time. And even those that were conquered, the Judaeans were unable to hold long. In the time of Samson they were all of them in the hands of the Philistines again (see Judg 14:19; Judg 16:1.; 1Kings 5:10, etc.). - In Judg 1:19 we have a brief summary of the results of the contests for the possession of the land. "Jehovah was with Judah;" and with His help they took possession of the mountains. And they did nothing more; "for the inhabitants of the plain they were unable to exterminate, because they had iron chariots." הורישׁ has two different meanings in the two clauses: first (ויּרשׁ), to seize upon a possession which has been vacated by the expulsion or destruction of its former inhabitants; and secondly (להורישׁ, with the accusative, of the inhabitants), to drive or exterminate them out of their possessions-a meaning which is derived from the earlier signification of making it an emptied possession (see Ex 34:24; Num 32:21, etc.). "The mountain" here includes the south-land (the Negeb), as the only distinction is between mountains and plain. "The valley" is the shephelah (Judg 1:9). להורישׁ לא, he was not (able) to drive out. The construction may be explained from the fact that לא is to be taken independently here as in Amos 6:10, in the same sense in which אין before the infinitive is used in later writings (2Chron 5:11; Esther 4:2; Esther 8:8; Eccles 3:14 : see Ges. 132-3, anm. 1; Ewald, 237, e.). On the iron chariots, i.e., the chariots tipped with iron, see at Josh 17:16. - To this there is appended, in v. 20, the statement that "they gave Hebron unto Caleb," etc., which already occurred in Josh 15:13-14, and was there explained; and also in Judg 1:12 the remark, that the Benjaminites did not drive out the Jebusite who dwelt in Jerusalem, which is so far in place here, that it shows, on the one hand, that the children of Judah did not bring Jerusalem into the undisputed possession of the Israelites through this conquest, and, on the other hand, that it was not their intention to diminish the inheritance of Benjamin by the conquest of Jerusalem, and they had not taken the city for themselves. For further remarks, see at Judg 1:8.
The hostile attacks of the other tribes upon the Canaanites who remained in the land are briefly summed up in Judg 1:22-36. Of these the taking of Bethel is more fully described in Judg 1:22-26. Besides this, nothing more is given than the list of the towns in the territories of western Manasseh (Judg 1:27, Judg 1:28), Ephraim (Judg 1:29), Zebulun (Judg 1:30), Asher (Judg 1:31, Judg 1:32), Naphtali (Judg 1:33), and Dan (Judg 1:34, Judg 1:35), out of which the Canaanites were not exterminated by these tribes. Issachar is omitted; hardly, however, because that tribe made no attempt to disturb the Canaanites, as Bertheau supposes, but rather because none of its towns remained in the hands of the Canaanites.
John Gill
1:17 And Judah went with Simeon his brother,.... Having subtitled his Canaanites which were in his own lot, according to his promise, he went with his brother Simeon, or the tribe of Simeon, into their lot to reduce those that were in that:
and they slew the Canaanites that inhabited Zephath, and utterly destroyed it: where and what this city was is not certain; there was a place of this name in upper Galilee, mentioned in Jewish writings (p), which cannot be meant here; and we read of the valley of Zephathah, 2Chron 14:10; which might have its name from hence, and if so it was near Mareshah:
and the name of the city was called Hormah; from the destruction made of it, and of the country about it; for now what had been vowed by Israel in the wilderness, when near Arad, was fulfilled, Num 21:1.
(p) Juchasin, fol. 68. 1.
John Wesley
1:17 Judah went with Simeon - According to his promise, Judg 1:3, and the laws of justice and gratitude. Hormah - Either, The same place so called, Num 21:3, and so what was there vowed, is here executed: or, Some other place called by the same name upon the like occasion, which was frequent among the Hebrews. This seems more probable.
Robert Jamieson, A. R. Fausset and David Brown
1:17 And Judah went with Simeon his brother--The course of the narrative is here resumed from Judg 1:9, and an account given of Judah returning the services of Simeon (Judg 1:3), by aiding in the prosecution of the war within the neighboring tribes.
slew the Canaanites that inhabited Zephath--or Zephathah (2Chron 14:10), a valley lying in the southern portion of Canaan.
Hormah--destroyed in fulfilment of an early vow of the Israelites (see on Num 21:2). The confederate tribes, pursuing their incursions in that quarter, came successively to Gaza, Askelon, and Ekron, which they took. But the Philistines seem soon to have regained possession of these cities.
1:181:18: Եւ ո՛չ ժառանգեաց Յուդա զԳազա՛ եւ զսահմանս նորա, եւ զԱսկաղոն եւ զսահմանս նորա, եւ զԱկկարոն եւ զսահմանս նորա. եւ զԱզովտոս եւ զանդաստանս նորա[2452]։ [2452] Ոսկան. Եւ ժառանգեաց Յուդա զազգս, եւ զսահմանս նորա։
18. Յուդան չառաւ[3] Գազան ու նրա սահմանները, Ասկաղոնն ու նրա սահմանները, Ակկարոնն ու նրա սահմանները, Ազոտոսն ու նրա արտերը:[3] 3. Եբրայերէն՝ առաւ:
18 Ետքը Յուդայեաններուն Գազան ու անոր սահմանը եւ Ասկաղոնն ու անոր սահմանը առին։
Եւ [13]ոչ ժառանգեաց Յուդա զԳազա եւ զսահմանս նորա, եւ զԱսկաղոն եւ զսահմանս նորա, եւ զԱկկարոն եւ զսահմանս նորա, [14]եւ զԱզովտոս եւ զանդաստանս նորա:

1:18: Եւ ո՛չ ժառանգեաց Յուդա զԳազա՛ եւ զսահմանս նորա, եւ զԱսկաղոն եւ զսահմանս նորա, եւ զԱկկարոն եւ զսահմանս նորա. եւ զԱզովտոս եւ զանդաստանս նորա[2452]։
[2452] Ոսկան. Եւ ժառանգեաց Յուդա զազգս, եւ զսահմանս նորա։
18. Յուդան չառաւ[3] Գազան ու նրա սահմանները, Ասկաղոնն ու նրա սահմանները, Ակկարոնն ու նրա սահմանները, Ազոտոսն ու նրա արտերը:
[3] 3. Եբրայերէն՝ առաւ:
18 Ետքը Յուդայեաններուն Գազան ու անոր սահմանը եւ Ասկաղոնն ու անոր սահմանը առին։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18: Иуда взял также Газу с пределами ее, Аскалон с пределами его, и Екрон с пределами его [и Азот с окрестностями его].
1:18 καὶ και and; even οὐκ ου not ἐκληρονόμησεν κληρονομεω inherit; heir Ιουδας ιουδας Ioudas; Iuthas τὴν ο the Γάζαν γαζα Gaza οὐδὲ ουδε not even; neither τὰ ο the ὅρια οριον frontier αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὴν ο the Ἀσκαλῶνα ασκαλων not even; neither τὰ ο the ὅρια οριον frontier αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὴν ο the Ακκαρων ακκαρων not even; neither τὰ ο the ὅρια οριον frontier αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὴν ο the Ἄζωτον αζωτος Azōtos; Azotos οὐδὲ ουδε not even; neither τὰ ο the περισπόρια περισποριον he; him
1:18 וַ wa וְ and יִּלְכֹּ֤ד yyilkˈōḏ לכד seize יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah אֶת־ ʔeṯ- אֵת [object marker] עַזָּ֣ה ʕazzˈā עַזָּה Gaza וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּבוּלָ֔הּ gᵊvûlˈāh גְּבוּל boundary וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] אַשְׁקְלֹ֖ון ʔašqᵊlˌôn אַשְׁקְלֹון Ashkelon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּבוּלָ֑הּ gᵊvûlˈāh גְּבוּל boundary וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּבוּלָֽהּ׃ gᵊvûlˈāh גְּבוּל boundary
1:18. cepitque Iudas Gazam cum finibus suis et Ascalonem atque Accaron cum terminis suisAnd Juda took Gaza, with its confines, and Ascalon, and Accaron, with their confines.
18. Also Judah took Gaza with the border thereof, and Ashkelon with the border thereof, and Ekron with the border thereof.
1:18. Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof.
1:18. And Judah seized Gaza, with its parts, and Ashkelon as well as Ekron, with their borders.
Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof:

1:18: Иуда взял также Газу с пределами ее, Аскалон с пределами его, и Екрон с пределами его [и Азот с окрестностями его].
1:18
καὶ και and; even
οὐκ ου not
ἐκληρονόμησεν κληρονομεω inherit; heir
Ιουδας ιουδας Ioudas; Iuthas
τὴν ο the
Γάζαν γαζα Gaza
οὐδὲ ουδε not even; neither
τὰ ο the
ὅρια οριον frontier
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὴν ο the
Ἀσκαλῶνα ασκαλων not even; neither
τὰ ο the
ὅρια οριον frontier
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὴν ο the
Ακκαρων ακκαρων not even; neither
τὰ ο the
ὅρια οριον frontier
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὴν ο the
Ἄζωτον αζωτος Azōtos; Azotos
οὐδὲ ουδε not even; neither
τὰ ο the
περισπόρια περισποριον he; him
1:18
וַ wa וְ and
יִּלְכֹּ֤ד yyilkˈōḏ לכד seize
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
אֶת־ ʔeṯ- אֵת [object marker]
עַזָּ֣ה ʕazzˈā עַזָּה Gaza
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּלָ֔הּ gᵊvûlˈāh גְּבוּל boundary
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַשְׁקְלֹ֖ון ʔašqᵊlˌôn אַשְׁקְלֹון Ashkelon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּלָ֑הּ gᵊvûlˈāh גְּבוּל boundary
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּלָֽהּ׃ gᵊvûlˈāh גְּבוּל boundary
1:18. cepitque Iudas Gazam cum finibus suis et Ascalonem atque Accaron cum terminis suis
And Juda took Gaza, with its confines, and Ascalon, and Accaron, with their confines.
1:18. Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof.
1:18. And Judah seized Gaza, with its parts, and Ashkelon as well as Ekron, with their borders.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Колено Иудино во время этой войны подчинило даже Газу, Аскалон и Экрон с принадлежащими к ним областями, хотя и не завладело ими окончательно.
Adam Clarke: Commentary on the Bible - 1831
1:18: Judah took Gaza - and Askelon - and Ekron - There is a most remarkable variation here in the Septuagint; I shall set down the verse: Και ουκ εκληρονομησεν Ιουδας την Γαζαν, ουδε τα ὁρια αυτης· ουδε την Ασκαλωνα, ουδε τα ὁρια αυτης· και την Ακκαρων, ουδε τα ὁρια αυτης· την Αζωτον, ουδε τα περισπορια αυτης· και ην Κυριος μετα Ιουδα. "But Judah Did Not possess Gaza, Nor the coast thereof; neither Askelon, nor the coasts thereof, neither Ekron, nor the coasts thereof; neither Azotus, nor its adjacent places: and the Lord was with Judah." This is the reading of the Vatican and other copies of the Septuagint: but the Alexandrian MS., and the text of the Complutensian and Antwerp Polyglots, agree more nearly with the Hebrew text. St. Augustine and Procopius read the same as, the Vatican MS.; and Josephus expressly says that the Israelites took only Askelon and Azotus, but did not take Gaza nor Ekron; and the whole history shows that these cities were not in the possession of the Israelites, but of the Philistines; and if the Israelites did take them at this time, as the Hebrew text states, they certainly lost them in a very short time after.
Albert Barnes: Notes on the Bible - 1834
1:18: It is remarkable that Ashdod is not here mentioned, as it is in Jos 15:46-47, in conjunction with Gaza and Ekron; but that Askelon, which is not in the list of the cities of Judah at all, is named in its stead. (See Jos 13:3 note.) It is a curious fact that when Rameses III took Askelon it was occupied, not by Philistines, but apparently by Hebrews. Rameses began to reign in 1269 B. C., and reigned 25 years. At any time between 1269 and 1244 B. C. such occupation of Askelon by Hebrews agrees with the Book of Judges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Jos 11:22, Jos 13:3, Jos 15:45-47; Sa1 6:17
Also Judah: There is the following remarkable variation here in the Septuagint:
Και ουκ εκληρονομησεν Ιουδας την Γαζαν, ουδε τα ορια αυτης; ουδε την Ασκαλωνα, ουδε τα ορια αυτης; και την Ακκαρων, ουδε τα ορια αυτης; την Αζωτον, ουδε τα περισπορια αυτης.
"But Judah did not possess Gaza, nor the coasts thereof; nor Askelon, nor the coasts thereof; nor Ekron, nor the coasts thereof; nor Ashdod, nor the coasts thereof." Procopius and Augustine read the same; and Josephus (Ant. 1. v. c. 2 sec. 4) says that the Israelites only took Askelon and Ashdod, but not Gaza or Ekron; and from Jdg 3:3, and the whole succeeding history, it appears that these cities were not in the possession of the Israelites, but of the Philistines.
Gaza: Jdg 3:3, Jdg 16:1, Jdg 16:2, Jdg 16:21; Exo 23:31
Geneva 1599
1:18 Also Judah took (i) Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof.
(i) These cities and others were later possessed by the Philistines, (1Kings 6:17).
John Gill
1:18 Also Judah took Gaza, with the coast thereof,.... Which by lot fell to that tribe, Josh 15:47; it was not till now subdued:
and Ashkelon with the coast thereof; which, according to our countryman Sandys (q), was ten miles from Gaza:
and Ekron with the coast thereof; this also is the lot that fell to Judah, but was afterwards given to the tribe of Dan, Josh 15:45; for whom Judah now fought and took it; but in a short time all these places were retaken, and possessed by the Philistines, and were three of their five principalities which they ever after retained, see Judg 3:3.
(q) Travels, p. 118. Ed. 5.
John Wesley
1:18 Judah took - It is only said, they took the cities, and probably contented themselves with making them tributary; but it is not said that they slew the people, as they ought to have done; and as it is said of the other cities here. And the people being thus spared, did by God's just judgment recover their strength, and expel the Jews out of their cities. It is farther observable, that Ekron here taken, was one of Dan's cities, Josh 19:43, and it was taken here by Judah and Simeon, partly out of love for their brother Dan, and partly to secure their new conquests, and other adjoining territories, from such potent neighbours.
1:191:19: Եւ է՛ր Տէր ընդ Յուդայ, եւ ժառանգեաց զլեառնն. զի ո՛չ կարացին ժառանգել զբնակիչս հովտացն. զի Ռեքաբ՝ զատո՛յց զնոսա. եւ կառք երկաթի՛ք էին նոցա[2453]։ [2453] Ոմանք. Երկաթիք էին նորա։
19. Տէրը Յուդայի հետ էր: Յուդան գրաւեց լեռը, բայց հովիտների բնակիչներին չկարողացաւ տիրել, որովհետեւ Ռեքաբը զատեց նրանց, եւ նրանք երկաթէ կառքեր ունէին:
19 Տէրը Յուդային հետ էր ու անիկա լերանը տիրեց, բայց հովիտներուն բնակիչները չկրցաւ վռնտել, քանզի անոնք երկաթէ կառքեր ունէին։
Եւ էր Տէր ընդ Յուդայ, եւ ժառանգեաց զլեառնն, զի ոչ կարացին [15]ժառանգել զբնակիչս հովտացն. զի [16]Ռեքաբ զատոյց զնոսա. եւ`` կառք երկաթիք էին նոցա:

1:19: Եւ է՛ր Տէր ընդ Յուդայ, եւ ժառանգեաց զլեառնն. զի ո՛չ կարացին ժառանգել զբնակիչս հովտացն. զի Ռեքաբ՝ զատո՛յց զնոսա. եւ կառք երկաթի՛ք էին նոցա[2453]։
[2453] Ոմանք. Երկաթիք էին նորա։
19. Տէրը Յուդայի հետ էր: Յուդան գրաւեց լեռը, բայց հովիտների բնակիչներին չկարողացաւ տիրել, որովհետեւ Ռեքաբը զատեց նրանց, եւ նրանք երկաթէ կառքեր ունէին:
19 Տէրը Յուդային հետ էր ու անիկա լերանը տիրեց, բայց հովիտներուն բնակիչները չկրցաւ վռնտել, քանզի անոնք երկաթէ կառքեր ունէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19: Господь был с Иудою, и он овладел горою; но жителей долины не мог прогнать, потому что у них были железные колесницы.
1:19 καὶ και and; even ἦν ειμι be κύριος κυριος lord; master μετὰ μετα with; amid Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐκληρονόμησεν κληρονομεω inherit; heir τὸ ο the ὄρος ορος mountain; mount ὅτι οτι since; that οὐκ ου not ἠδυνάσθησαν δυναμαι able; can ἐξολεθρεῦσαι εξολοθρευω utterly ruin τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the κοιλάδα κοιλας since; that Ρηχαβ ρηχαβ enjoin; distinctly command αὐτοῖς αυτος he; him
1:19 וַ wa וְ and יְהִ֤י yᵊhˈî היה be יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יֹּ֖רֶשׁ yyˌōreš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the הָ֑ר hˈār הַר mountain כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not לְ lᵊ לְ to הֹורִישׁ֙ hôrîš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the עֵ֔מֶק ʕˈēmeq עֵמֶק valley כִּי־ kî- כִּי that רֶ֥כֶב rˌeḵev רֶכֶב chariot בַּרְזֶ֖ל barzˌel בַּרְזֶל iron לָהֶֽם׃ lāhˈem לְ to
1:19. fuitque Dominus cum Iuda et montana possedit nec potuit delere habitatores vallis quia falcatis curribus abundabantAnd the Lord was with Juda, and he possessed the hill country: but was not able to destroy the inhabitants of the valley, because they had many chariots armed with scythes.
19. And the LORD was with Judah; and he drave out the hill country; for he could not drive out the inhabitants of the valley, because they had chariots of iron.
1:19. And the LORD was with Judah; and he drave out [the inhabitants of] the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.
1:19. And the Lord was with Judah, and he possessed the mountains. But he was not able to wipe out the inhabitants of the valley. For they abounded with chariots armed with scythes.
And the LORD was with Judah; and he drave out [the inhabitants of] the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron:

1:19: Господь был с Иудою, и он овладел горою; но жителей долины не мог прогнать, потому что у них были железные колесницы.
1:19
καὶ και and; even
ἦν ειμι be
κύριος κυριος lord; master
μετὰ μετα with; amid
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐκληρονόμησεν κληρονομεω inherit; heir
τὸ ο the
ὄρος ορος mountain; mount
ὅτι οτι since; that
οὐκ ου not
ἠδυνάσθησαν δυναμαι able; can
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
κοιλάδα κοιλας since; that
Ρηχαβ ρηχαβ enjoin; distinctly command
αὐτοῖς αυτος he; him
1:19
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת together with
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יֹּ֖רֶשׁ yyˌōreš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
הָ֑ר hˈār הַר mountain
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
לְ lᵊ לְ to
הֹורִישׁ֙ hôrîš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
עֵ֔מֶק ʕˈēmeq עֵמֶק valley
כִּי־ kî- כִּי that
רֶ֥כֶב rˌeḵev רֶכֶב chariot
בַּרְזֶ֖ל barzˌel בַּרְזֶל iron
לָהֶֽם׃ lāhˈem לְ to
1:19. fuitque Dominus cum Iuda et montana possedit nec potuit delere habitatores vallis quia falcatis curribus abundabant
And the Lord was with Juda, and he possessed the hill country: but was not able to destroy the inhabitants of the valley, because they had many chariots armed with scythes.
1:19. And the LORD was with Judah; and he drave out [the inhabitants of] the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.
1:19. And the Lord was with Judah, and he possessed the mountains. But he was not able to wipe out the inhabitants of the valley. For they abounded with chariots armed with scythes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Колено Иудино овладело и горной местностью, но не могло овладеть долинами и одолеть обитавших здесь хананеев, так как они имели железные колесницы, которые были неудобоприменимы в гористой местности, но очень удобны для военных действий в долинах.
Adam Clarke: Commentary on the Bible - 1831
1:19: And the Lord was with Judah, and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron - Strange! were the iron chariots too strong for Omnipotence? The whole of this verse is improperly rendered. The first clause, The Lord was with Judah should terminate the 18th verse, and this gives the reason for the success of this tribe: The Lord was with Judah, and therefore he slew the Canaanites that inhabited Zephath, etc., etc. Here then is a complete period: the remaining part of the verse either refers to a different time, or to the rebellion of Judah against the Lord, which caused him to withdraw his support. Therefore the Lord was with Judah, and these were the effects of his protection; but afterwards, when the children of Israel did evil in the sight of the Lord, and served Baalim, etc., God was no longer with them, and their enemies were left to be pricks in their eyes, and thorns in their side, as God himself had said. This is the turn given to the verse by Jonathan ben Uzziel, the Chaldee paraphrast: "And the Word of Jehovah was in the support of the house of Judah, and they extirpated the inhabitants of the mountains; but afterwards, When They Sinned, they were not able to extirpate the inhabitants of the plain country, because they had chariots of iron." They were now left to their own strength, and their adversaries prevailed against them. From a work called the Dhunoor Veda, it appears that the ancient Hindoos had war chariots similar to those of the Canaanites. They are described as having many wheels, and to have contained a number of rooms. - Ward's Customs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: the Lord: Jdg 1:2, Jdg 6:12, Jdg 6:13; Gen 39:2, Gen 39:21; Jos 1:5, Jos 1:9, Jos 14:12; Sa2 5:10; Kg2 18:7; Psa 46:7, Psa 46:11, Psa 60:12; Ecc 9:11; Isa 7:14, Isa 8:10, Isa 41:10, Isa 41:14, Isa 41:15; Mat 1:23; Rom 8:31
he drave: etc. or he possessed the mountain
but could: Not because the iron chariots were too strong for Omnipotence, or because he refused to help them; but because their courage and faith failed when they saw them. Jdg 1:27-32; Jos 7:12; Mat 14:30, Mat 14:31, Mat 17:19, Mat 17:20; Phi 4:13
chariots: exo 14:7-31; Jos 11:1-9, Jos 17:16-18; Psa 46:9
John Gill
1:19 And the Lord was with Judah,.... Encouraging, strengthening, succeeding, and giving the tribe victory over the Canaanites; the Targum is,"the Word of the Lord was for the help of the house of Judah:"
and he drove out the inhabitants of the mountains; the mountainous part of Judea, such as was about Jerusalem, and where Hebron stood, and other cities, see Josh 15:48, &c. which though fortified both by nature and man, yet God being with them, they were easily subdued:
but could not drive out the inhabitants of the valley; God forsaking them, because they were afraid of them, for a reason after mentioned, or through slothfulness, and being weary of fighting, or because they fell into some sins, which occasioned the divine displeasure; so the Targum,"after they had sinned, they could not drive out the inhabitants of the valley:"
because they had chariots of iron; but this was no reason why they could not drive them out, if God was with them, who could as easily have delivered these into their hands, as the inhabitants of the mountains; but is the reason why they were afraid to fight with them, and to attempt to drive them out, and which they themselves gave why they did not.
John Wesley
1:19 Could not drive - Because of their unbelief, whereby they distrusted God's power to destroy those who had chariots of iron, and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand.
Robert Jamieson, A. R. Fausset and David Brown
1:19 the Lord was with Judah; . . . but they could not drive out the inhabitants of the valley--The war was of the Lord, whose omnipotent aid would have ensured their success in every encounter, whether on the mountains or the plains, with foot soldiers or cavalry. It was distrust, the want of a simple and firm reliance on the promise of God, that made them afraid of the iron chariots (see on Josh 11:4-9).
1:201:20: Եւ ետուն Քաղեբայ զՔեբրո՛ն որպէս եւ խօսեցաւ Մովսէս. եւ ժառանգեաց անտի ※ զերիս քաղաքս որդւոցն Ենակայ. եւ եբա՛րձ անտի զերեսին որդիսն Ենակայ։
20. Քեբրոնը տուին Քաղէբին, ինչպէս ասել էր Մովսէսը: Քաղէբը այնտեղից ժառանգութիւն ստացաւ Ենակի որդիների երեք քաղաքները եւ քշեց այնտեղից Ենակի երեք որդիներին:
20 Քեբրոնը Քաղէբին տուին, ինչպէս Մովսէս ըսեր էր, որը անկէ Ենակին երեք որդիները վռնտեց։
Եւ ետուն Քաղեբայ զՔեբրոն որպէս եւ խօսեցաւ Մովսէս. [17]եւ ժառանգեաց անտի զերիս քաղաքս որդւոցն Ենակայ,`` եւ եբարձ անտի զերեսին որդիսն Ենակայ:

1:20: Եւ ետուն Քաղեբայ զՔեբրո՛ն որպէս եւ խօսեցաւ Մովսէս. եւ ժառանգեաց անտի ※ զերիս քաղաքս որդւոցն Ենակայ. եւ եբա՛րձ անտի զերեսին որդիսն Ենակայ։
20. Քեբրոնը տուին Քաղէբին, ինչպէս ասել էր Մովսէսը: Քաղէբը այնտեղից ժառանգութիւն ստացաւ Ենակի որդիների երեք քաղաքները եւ քշեց այնտեղից Ենակի երեք որդիներին:
20 Քեբրոնը Քաղէբին տուին, ինչպէս Մովսէս ըսեր էր, որը անկէ Ենակին երեք որդիները վռնտեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20: И отдали Халеву Хеврон, как говорил Моисей, [и получил он там в наследие три города сынов Енаковых] и изгнал оттуда трех сынов Енаковых.
1:20 καὶ και and; even ἔδωκαν διδωμι give; deposit τῷ ο the Χαλεβ χαλεβ the Χεβρων χεβρων just as / like ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἐκληρονόμησεν κληρονομεω inherit; heir ἐκεῖθεν εκειθεν from there τὰς ο the τρεῖς τρεις three πόλεις πολις city τῶν ο the υἱῶν υιος son Ενακ ενακ Enak
1:20 וַ wa וְ and יִּתְּנ֤וּ yyittᵊnˈû נתן give לְ lᵊ לְ to כָלֵב֙ ḵālˌēv כָּלֵב Caleb אֶת־ ʔeṯ- אֵת [object marker] חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron כַּֽ kˈa כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּ֣ורֶשׁ yyˈôreš ירשׁ trample down מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹשָׁ֖ה šᵊlōšˌā שָׁלֹשׁ three בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the עֲנָֽק׃ ʕᵃnˈāq עֲנָק neck
1:20. dederuntque Chaleb Hebron sicut dixerat Moses qui delevit ex ea tres filios EnachAnd they gave Hebron to Caleb, as Moses had said, who destroyed out of it the three sons of Enac.
20. And they gave Hebron unto Caleb, as Moses had spoken: and he drave out thence the three sons of Anak.
1:20. And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak.
1:20. And just as Moses had said, they gave Hebron to Caleb, who destroyed out of it the three sons of Anak.
And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak:

1:20: И отдали Халеву Хеврон, как говорил Моисей, [и получил он там в наследие три города сынов Енаковых] и изгнал оттуда трех сынов Енаковых.
1:20
καὶ και and; even
ἔδωκαν διδωμι give; deposit
τῷ ο the
Χαλεβ χαλεβ the
Χεβρων χεβρων just as / like
ἐλάλησεν λαλεω talk; speak
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἐκληρονόμησεν κληρονομεω inherit; heir
ἐκεῖθεν εκειθεν from there
τὰς ο the
τρεῖς τρεις three
πόλεις πολις city
τῶν ο the
υἱῶν υιος son
Ενακ ενακ Enak
1:20
וַ wa וְ and
יִּתְּנ֤וּ yyittᵊnˈû נתן give
לְ lᵊ לְ to
כָלֵב֙ ḵālˌēv כָּלֵב Caleb
אֶת־ ʔeṯ- אֵת [object marker]
חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron
כַּֽ kˈa כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֣ורֶשׁ yyˈôreš ירשׁ trample down
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹשָׁ֖ה šᵊlōšˌā שָׁלֹשׁ three
בְּנֵ֥י bᵊnˌê בֵּן son
הָ הַ the
עֲנָֽק׃ ʕᵃnˈāq עֲנָק neck
1:20. dederuntque Chaleb Hebron sicut dixerat Moses qui delevit ex ea tres filios Enach
And they gave Hebron to Caleb, as Moses had said, who destroyed out of it the three sons of Enac.
1:20. And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak.
1:20. And just as Moses had said, they gave Hebron to Caleb, who destroyed out of it the three sons of Anak.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Ср. Нав. XV:13-14; Чис. XIV:24; Втор. I:36.
Adam Clarke: Commentary on the Bible - 1831
1:20: They gave Hebron unto Caleb - See this whole transaction explained Jos 14:12 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: they gave: Num 14:24; Deu 1:36; Jos 14:9-14, Jos 15:13, Jos 15:14, Jos 21:11, Jos 21:12
the three sons: Jdg 1:10; Num 13:22
John Gill
1:20 And they gave Hebron unto Caleb, as Moses said,.... Which was done in the times of Joshua, both by him and all the people, according to the order of Moses. This is to be understood not of the city which was given to the Levites, but of the fields and parts adjacent, Josh 14:13,
and he expelled thence the three sons of Anak: whose names are given Judg 1:10; this shows that this refers to the same expedition as in Josh 15:14; and is expressed in the same manner.
1:211:21: Եւ զՅեբուսացին զբնակեալն յԵրուսաղէմ ո՛չ ժառանգեցին որդիքն Բենիամինի. եւ բնակեաց Յեբուսացին ընդ որդիսն Բենիամինի յԵրուսաղէմ մինչեւ ցայսօր[2454]։ [2454] Յայլս պակասի. Բենիամինի յԵրուսաղէմ մինչեւ ցայսօր։
21. Բենիամինի որդիները Երուսաղէմում բնակուող յեբուսացիներին չնուաճեցին, եւ յեբուսացիները բնակւում են այնտեղ Բենիամինի որդիների հետ մինչեւ այսօր:
21 Բենիամինին որդիները Երուսաղէմի մէջ բնակող Յեբուսացիները չվռնտեցին։ Յեբուսացիները Բենիամինին որդիներուն հետ Երուսաղէմի մէջ բնակեցան մինչեւ այսօր։
Եւ զՅեբուսացին զբնակեալն յԵրուսաղէմ ոչ [18]ժառանգեցին որդիքն Բենիամինի. եւ բնակեաց Յեբուսացին ընդ որդիսն Բենիամինի յԵրուսաղէմ մինչեւ ցայսօր:

1:21: Եւ զՅեբուսացին զբնակեալն յԵրուսաղէմ ո՛չ ժառանգեցին որդիքն Բենիամինի. եւ բնակեաց Յեբուսացին ընդ որդիսն Բենիամինի յԵրուսաղէմ մինչեւ ցայսօր[2454]։
[2454] Յայլս պակասի. Բենիամինի յԵրուսաղէմ մինչեւ ցայսօր։
21. Բենիամինի որդիները Երուսաղէմում բնակուող յեբուսացիներին չնուաճեցին, եւ յեբուսացիները բնակւում են այնտեղ Բենիամինի որդիների հետ մինչեւ այսօր:
21 Բենիամինին որդիները Երուսաղէմի մէջ բնակող Յեբուսացիները չվռնտեցին։ Յեբուսացիները Բենիամինին որդիներուն հետ Երուսաղէմի մէջ բնակեցան մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21: Но Иевусеев, которые жили в Иерусалиме, не изгнали сыны Вениаминовы, и живут Иевусеи с сынами Вениамина в Иерусалиме до сего дня.
1:21 καὶ και and; even τὸν ο the Ιεβουσαῖον ιεβουσαιος the κατοικοῦντα κατοικεω settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem οὐκ ου not ἐκληρονόμησαν κληρονομεω inherit; heir οἱ ο the υἱοὶ υιος son Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even κατῴκησεν κατοικεω settle ὁ ο the Ιεβουσαῖος ιεβουσαιος with; amid τῶν ο the υἱῶν υιος son Βενιαμιν βενιαμιν Beniamin; Veniamin ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
1:21 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְבוּסִי֙ yᵊvûsˌî יְבוּסִי Jebusite יֹשֵׁ֣ב yōšˈēv ישׁב sit יְרֽוּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לֹ֥א lˌō לֹא not הֹורִ֖ישׁוּ hôrˌîšû ירשׁ trample down בְּנֵ֣י bᵊnˈê בֵּן son בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin וַ wa וְ and יֵּ֨שֶׁב yyˌēšev ישׁב sit הַ ha הַ the יְבוּסִ֜י yᵊvûsˈî יְבוּסִי Jebusite אֶת־ ʔeṯ- אֵת together with בְּנֵ֤י bᵊnˈê בֵּן son בִנְיָמִן֙ vinyāmˌin בִּנְיָמִן Benjamin בִּ bi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
1:21. Iebuseum autem habitatorem Hierusalem non deleverunt filii Beniamin habitavitque Iebuseus cum filiis Beniamin in Hierusalem usque in praesentem diemBut the sons of Benjamin did not destroy the Jebusites that inhabited Jerusalem: and the Jebusite hath dwelt with the sons of Benjamin in Jerusalem until this present day.
21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem: but the Jebusites dwelt with the children of Benjamin in Jerusalem, unto this day.
1:21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.
1:21. But the sons of Benjamin did not wipe out the Jebusite inhabitants of Jerusalem. And the Jebusite has lived with the sons of Benjamin in Jerusalem, even to the present day.
And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day:

1:21: Но Иевусеев, которые жили в Иерусалиме, не изгнали сыны Вениаминовы, и живут Иевусеи с сынами Вениамина в Иерусалиме до сего дня.
1:21
καὶ και and; even
τὸν ο the
Ιεβουσαῖον ιεβουσαιος the
κατοικοῦντα κατοικεω settle
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
οὐκ ου not
ἐκληρονόμησαν κληρονομεω inherit; heir
οἱ ο the
υἱοὶ υιος son
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
κατῴκησεν κατοικεω settle
ο the
Ιεβουσαῖος ιεβουσαιος with; amid
τῶν ο the
υἱῶν υιος son
Βενιαμιν βενιαμιν Beniamin; Veniamin
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
1:21
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְבוּסִי֙ yᵊvûsˌî יְבוּסִי Jebusite
יֹשֵׁ֣ב yōšˈēv ישׁב sit
יְרֽוּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
לֹ֥א lˌō לֹא not
הֹורִ֖ישׁוּ hôrˌîšû ירשׁ trample down
בְּנֵ֣י bᵊnˈê בֵּן son
בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin
וַ wa וְ and
יֵּ֨שֶׁב yyˌēšev ישׁב sit
הַ ha הַ the
יְבוּסִ֜י yᵊvûsˈî יְבוּסִי Jebusite
אֶת־ ʔeṯ- אֵת together with
בְּנֵ֤י bᵊnˈê בֵּן son
בִנְיָמִן֙ vinyāmˌin בִּנְיָמִן Benjamin
בִּ bi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
1:21. Iebuseum autem habitatorem Hierusalem non deleverunt filii Beniamin habitavitque Iebuseus cum filiis Beniamin in Hierusalem usque in praesentem diem
But the sons of Benjamin did not destroy the Jebusites that inhabited Jerusalem: and the Jebusite hath dwelt with the sons of Benjamin in Jerusalem until this present day.
1:21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.
1:21. But the sons of Benjamin did not wipe out the Jebusite inhabitants of Jerusalem. And the Jebusite has lived with the sons of Benjamin in Jerusalem, even to the present day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Ср. Нав. XV:63, и выше ст. 8. Иерусалим находился на границе двух колен Иудина и Вениаминова. Тогда как Иудино колено, как ясно из ст. 8, успело отвоевать примыкавшую к его уделу часть, колено Вениаминово не могло достигнуть этого относительно своей части, почему принуждено было терпеть обитавших здесь иевусеев до времени царя Давида (2: Цар. V:6-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Israelites Mixed with the Canaanites. B. C. 1425.

21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day. 22 And the house of Joseph, they also went up against Bethel: and the LORD was with them. 23 And the house of Joseph sent to descry Bethel. (Now the name of the city before was Luz.) 24 And the spies saw a man come forth out of the city, and they said unto him, show us, we pray thee, the entrance into the city, and we will show thee mercy. 25 And when he showed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family. 26 And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day. 27 Neither did Manasseh drive out the inhabitants of Beth-shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land. 28 And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out. 29 Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them. 30 Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries. 31 Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob: 32 But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out. 33 Neither did Naphtali drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of Beth-anath became tributaries unto them. 34 And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley: 35 But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries. 36 And the coast of the Amorites was from the going up to Akrabbim, from the rock, and upward.
We are here told upon what terms the rest of the tribes stood with the Canaanites that remained.
I. Benjamin neglected to drive the Jebusites out of that part of the city of Jerusalem which fell to their lot, v. 21. Judah had set them a good example, and gained them great advantages by what they did (v. 9), but they did not follow the blow for want of resolution.
II. The house of Joseph,
1. Bestirred themselves a little to get possession of Beth-el, v. 22. That city is mentioned in the tribe of Benjamin, Josh. xviii. 22. Yet it is spoken of there (v. 13) as a city in the borders of that tribe, and, it should seem, the line went through it, so that one half of it only belonged to Benjamin, the other half to Ephraim; and perhaps the activity of the Ephraimites at this time, to recover it from the Canaanites, secured it entirely to them henceforward, or at least the greatest part of it, for afterwards we find it so much under the power of the ten tribes (and Benjamin was none of them) that Jeroboam set up one of his calves in it. In this account of the expedition of the Ephraimites against Beth-el observe,
(1.) Their interest in the divine favour: The Lord was with them, and would have been with the other tribes if they would have exerted their strength. The Chaldee reads it here, as in many other places, The Word of the Lord was their helper, namely, Christ himself, the captain of the Lord's host, now that they acted separately, as well as when they were all in one body.
(2.) The prudent measures they took to gain the city. They sent spies to observe what part of the city was weakest, or which way they might make their attack with most advantage, v. 23. These spies got very good information from a man they providentially met with, who showed them a private way into the town, which was left unguarded because, being not generally known, no danger was suspected on that side. And here, [1.] He is not to be blamed for giving them this intelligence if he did it from a conviction that the Lord was with them, and that by his donation the land was theirs of right, any more than Rahab was for entertaining those whom she knew to be enemies of her country, but friends of God. Nor, [2.] Are those to be blamed who showed him mercy, gave him and his family not only their lives, but liberty to go wherever they pleased: for one good turn requires another. But, it seems, he would not join himself to the people of Israel, he feared them rather than loved them, and therefore he removed after a colony of the Hittites, which, it should seem, had gone into Arabia and settled there upon Joshua's invasion of the country; with them this man chose to dwell, and among them he built a city, a small one, we may suppose, such as planters commonly build, and in the name of it preserved the ancient name of his native city, Luz, an almond-tree, preferring this before its new name, which carried religion in it, Bethel--the house of God.
(3.) Their success. The spies brought or sent notice of the intelligence they had gained to the army, which improved their advantages, surprised the city, and put them all to the sword, v. 25. But,
2. Besides this achievement, it seems, the children of Joseph did nothing remarkable (1.) Manasseh failed to drive out the Canaanites from several very considerable cities in their lot, and did not make any attempt upon them, v. 27. But the Canaanites, being in possession, were resolved not to quit it; they would dwell in that land, and Manasseh had not resolution enough to offer to dispossess them; as if there was no meddling with them unless they were willing to resign, which it was not to be expected they ever would be. Only as Israel got strength they got ground, and served themselves, both by their contributions and by their personal services, v. 28, 35. (2.) Ephraim likewise, though a powerful tribe, neglected Gezer a considerable city, and suffered the Canaanites to dwell among them (v. 29), which, some think, intimates their allowing them a quiet settlement, and indulging them with the privileges of an unconquered people, not so much as making them tributaries.
III. Zebulun, perhaps inclining to the sea-trade, for it was foretold that it should be a haven for ships, neglected to reduce Kitron and Nahalol (v. 30), and only made the inhabitants of those places tributaries to them.
IV. Asher quitted itself worse than any of the tribes (v. 31, 32), not only in leaving more towns than any of them in the hands of the Canaanites, but in submitting to the Canaanites instead of making them tributaries; for so the manner of expression intimates, that the Asherites dwelt among the Canaanites, as if the Canaanites were the more numerous and the more powerful, would still be lords of the country, and the Israelites must be only upon sufferance among them.
V. Naphtali also permitted the Canaanites to live among them (v. 33), only by degrees they got them so far under as to exact contributions from them.
VI. Dan was so far from extending his conquests where his lot lay that, wanting spirit to make head against the Amorites, he was forced by them to retire into the mountains and inhabit the cities there, but durst not venture into the valley, where, it is probable, the chariots of iron were, v. 34. Nay, and some of the cities in the mountains were kept against them, v. 35. Thus were they straitened in their possessions, and forced to seek for more room at Laish, a great way off, ch. xviii. 1, &c. In Jacob's blessing Judah is compared to a lion, Dan to a serpent; now observe how Judah with his lion-like courage prospered and prevailed, but Dan with all his serpenting subtlety could get no ground; craft and artful management do not always effect the wonders they pretend to. What Dan came short of doing, it seems, his neighbours the Ephraimites in part did for him; they put the Amorites under tribute, v. 35.
Upon the whole matter it appears that the people of Israel were generally very careless both of their duty and interest in this thing; they did not what they might have done to expel the Canaanites and make room for themselves. And, 1. It was owing to their slothfulness and cowardice. They would not be at the pains to complete their conquests; like the sluggard, that dreamed of a lion in the way, a lion in the streets, they fancied insuperable difficulties, and frightened themselves with winds and clouds from sowing and reaping. 2. It was owing to their covetousness; the Canaanites' labour and money would do them more good (they thought) than their blood, and therefore they were willing to let them live among them, that they might make a hand of them. 3. They had not that dread and detestation of idolatry which they ought to have had; they thought it a pity to put these Canaanites to the sword, though the measure of their iniquity was full, thought it would be no harm to let them live among them, and that they should be in no danger from them. 4. The same thing that kept their fathers forty years out of Canaan kept them now out of the full possession of it, and that was unbelief. Distrust of the power and promise of God lost them their advantages, and ran them into a thousand mischiefs.
Adam Clarke: Commentary on the Bible - 1831
1:21: The Jebusites dwell with the children of Benjamin - Jerusalem was situated partly in the tribe of Judah, and partly in the tribe of Benjamin, the northern part belonging to the latter tribe, the southern to the former. The Jebusites had their strongest position in the part that belonged to Benjamin, and from this place they were not wholly expelled till the days of David. See the notes on Jdg 1:8. What is said here of Benjamin is said of Judah, Jos 15:63. There must be an interchange of the names in one or other of these places.
Unto this day - As the Jebusites dwelt in Jerusalem till the days of David, by whom they were driven out, and the author of the book of Judges states them to have been in possession of Jerusalem when he wrote; therefore this book was written before the reign of David.
Albert Barnes: Notes on the Bible - 1834
1:21: This verse is nearly identical with Jos 15:63, except in the substitution of Benjamin for Judah. Probably the original reading Judah was altered in later times to Benjamin, because Jebus was within the border of Benjamin, and neither had the Benjamites expelled the Jebusites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: Jdg 19:10-12; Jos 15:63, Jos 18:11-28; Sa2 5:6-9
Geneva 1599
1:21 And the children of Benjamin did not drive out the Jebusites that (k) inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day.
(k) For after the tribe of Judah had burnt it, they built it again.
John Gill
1:21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem,.... That is, that part of it which belonged to them, for it lay between Judah and Benjamin; and neither of them separately, nor both conjunctly, could drive out the Jebusites from it, particularly the strong hold on the top of Mount Sion, which they held to the times of David. Abarbinel is of opinion, that Jerusalem in those times was not a city enclosed about, but was a large province, part of which belonged to the tribe of Judah, and another to the tribe of Benjamin, and another was possessed by the Jebusites; and so Jarchi says it was a province, the name of which was Jebusi:
but the Jebusites dwelt with the children of Benjamin unto this day; when this book was written, which was done by Samuel, as Kimchi and Ben Gersom; and it is certain from hence it must have been written before the reign of David, who dispossessed the Jebusites, 2Kings 5:6.
Robert Jamieson, A. R. Fausset and David Brown
1:21 the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem--Judah had expelled the people from their part of Jerusalem (Judg 1:8). The border of the two tribes ran through the city--Israelites and natives must have been closely intermingled.
1:221:22: Եւ ելին որդիքն Յովսեփու, եւ ինքեանք ՚ի Բեթէլ. եւ Տէր ընդ նոսա[2455]։ [2455] Ոմանք. Եւ էր Տէր ընդ նոսա։
22. Յովսէփի որդիներն իրենք էլ գնացին Բեթէլի դէմ, եւ Տէրը նրանց հետ էր:
22 Յովսէփին տունն ալ Բեթէլի վրայ ելան ու Տէրը անոնց հետ էր։
Եւ ելին որդիքն Յովսեփու եւ ինքեանք ի Բեթէլ, եւ Տէր ընդ նոսա:

1:22: Եւ ելին որդիքն Յովսեփու, եւ ինքեանք ՚ի Բեթէլ. եւ Տէր ընդ նոսա[2455]։
[2455] Ոմանք. Եւ էր Տէր ընդ նոսա։
22. Յովսէփի որդիներն իրենք էլ գնացին Բեթէլի դէմ, եւ Տէրը նրանց հետ էր:
22 Յովսէփին տունն ալ Բեթէլի վրայ ելան ու Տէրը անոնց հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:221:22: И сыны Иосифа пошли также на Вефиль, и Господь был с ними.
1:22 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend οἱ ο the υἱοὶ υιος son Ιωσηφ ιωσηφ Iōsēph; Iosif καί και and; even γε γε in fact αὐτοὶ αυτος he; him εἰς εις into; for Βαιθηλ βαιθηλ and; even κύριος κυριος lord; master ἦν ειμι be μετ᾿ μετα with; amid αὐτῶν αυτος he; him
1:22 וַ wa וְ and יַּעֲל֧וּ yyaʕᵃlˈû עלה ascend בֵית־ vêṯ- בַּיִת house יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph גַּם־ gam- גַּם even הֵ֖ם hˌēm הֵם they בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH עִמָּֽם׃ ʕimmˈām עִם with
1:22. domus quoque Ioseph ascendit in Bethel fuitque Dominus cum eisThe house of Joseph also went up against Bethel, and the Lord was with them.
22. And the house of Joseph, they also went up against Beth-el: and the LORD was with them.
1:22. And the house of Joseph, they also went up against Bethel: and the LORD [was] with them.
1:22. The house of Joseph also ascended against Bethel, and the Lord was with them.
And the house of Joseph, they also went up against Beth- el: and the LORD [was] with them:

1:22: И сыны Иосифа пошли также на Вефиль, и Господь был с ними.
1:22
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
οἱ ο the
υἱοὶ υιος son
Ιωσηφ ιωσηφ Iōsēph; Iosif
καί και and; even
γε γε in fact
αὐτοὶ αυτος he; him
εἰς εις into; for
Βαιθηλ βαιθηλ and; even
κύριος κυριος lord; master
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
1:22
וַ wa וְ and
יַּעֲל֧וּ yyaʕᵃlˈû עלה ascend
בֵית־ vêṯ- בַּיִת house
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
גַּם־ gam- גַּם even
הֵ֖ם hˌēm הֵם they
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
וַֽ wˈa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
עִמָּֽם׃ ʕimmˈām עִם with
1:22. domus quoque Ioseph ascendit in Bethel fuitque Dominus cum eis
The house of Joseph also went up against Bethel, and the Lord was with them.
1:22. And the house of Joseph, they also went up against Bethel: and the LORD [was] with them.
1:22. The house of Joseph also ascended against Bethel, and the Lord was with them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Сыны Иосифа, т. е. колена Ефремово и Манассиино, выступили против Вефиля, который входил в удел колена Вениаминова (Нав. XVIII:21-22), но примыкал к колену Ефремову с юга. По Евсевию Кесар. (Onomasticon, 209, 55: etc.) , Вефиль находился на расстоянии 12: миль от Иерусалима, на месте современного Beitin.
Adam Clarke: Commentary on the Bible - 1831
1:22: The house of Joseph, they also went up against Bethel - That is, the tribe of Ephraim and the half tribe of Manasseh, who dwelt beyond Jordan. Beth-el was not taken by Joshua, though he took Ai, which was nigh to it. Instead of בית יוסף beith Yoseph, "the house of Joseph," ten of Dr. Kennicott's MSS. and six of De Rossi's have בני יוסף beney Yoseph, "the children of Joseph;" and this is the reading of both the Septuagint and Arabic, as well as of two copies in the Hexapla of Origen.
Albert Barnes: Notes on the Bible - 1834
1:22: Bethel was within the borders of Benjamin, but was captured, as we here learn, by the house of Joseph, who probably retained it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: the house: Num 1:10, Num 1:32; Jos 14:4, Jos 16:1-4; Ch1 7:29; Rev 7:8
the Lord: Jdg 1:19; Gen 49:24; Kg2 18:7
Carl Friedrich Keil and Franz Delitzsch
1:22
Like Judah, so also ("they also," referring back to Judg 1:2, Judg 1:3) did the house of Joseph (Ephraim and western Manasseh) renew the hostilities with the Canaanites who were left in their territory after the death of Joshua. The children of Joseph went up against Bethel, and Jehovah was with them, so that they were able to conquer the city. Bethel had indeed been assigned to the tribe of Benjamin (Josh 18:22), but it was situated on the southern boundary of the tribe-land of Ephraim (Josh 16:2; Josh 18:13); so that the tribe of Joseph could not tolerate the Canaanites in this border town, if it would defend its own territory against them, and purge it entirely of them. This is a sufficient explanation of the fact that this one conquest is mentioned, and this only, without there being any necessity to seek for the reason, as Bertheau does, in the circumstance that the town of Bethel came into such significant prominence in the later history of Israel, and attained the same importance in many respects in relation to the northern tribes, as that which Jerusalem attained in relation to the southern. For the fact that nothing more is said about the other conquests of the children of Joseph, may be explained simply enough on the supposition that they did not succeed in rooting out the Canaanites from the other fortified towns in their possessions; and therefore there was nothing to record about any further conquests, as the result of their hostilities was merely this, that they did not drive the Canaanites out of the towns named in Judg 1:27, Judg 1:29, but simply made them tributary. יתירוּ, they had it explored, or spied out. תּוּר is construed with בּ here, because the spying laid hold, as it were, of its object. Bethel, formerly Luz, now Beitin: see at Gen 28:19 and Josh 7:2.
John Gill
1:22 And the house of Joseph, they also went up against Bethel,.... Which lay upon the borders of the sons of Joseph, Ephraim and Manasseh, Josh 16:1; and though it seems to have been taken when Ai was, Josh 8:17; yet it appears that it was now in the possession of the Canaanites; wherefore the tribes of Ephraim and Manasseh being desirous of enlarging their borders after the example of Judah, went against this place in order to take it:
and the Lord was with them; the Word of the Lord, as the Targum, directing, assisting, and succeeding them in their attempt.
John Wesley
1:22 House of Joseph - That is, the tribe of Ephraim.
Robert Jamieson, A. R. Fausset and David Brown
1:22 SOME CANAANITES LEFT. (Judg 1:22-26)
the house of Joseph--the tribe of Ephraim, as distinguished from Manasseh (Judg 1:27).
1:231:23: Եւ բանակեցան տունն Իսրայէլի ՚ի Բեթէղ՚. եւ անուն քաղաքին էր յառաջ Լուզայ։
23. Իսրայէլի տոհմը բանակատեղի դրեց Բեթէլում. այդ քաղաքի անունն առաջ Լուզա էր:
23 Յովսէփին տունը Բեթէլը լրտեսեցին. (այն քաղաքին անունը առաջ Լուզ էր.)
Եւ [19]բանակեցան տունն Իսրայելի ի Բեթէլ``. եւ անուն քաղաքին էր յառաջ Լուզա:

1:23: Եւ բանակեցան տունն Իսրայէլի ՚ի Բեթէղ՚. եւ անուն քաղաքին էր յառաջ Լուզայ։
23. Իսրայէլի տոհմը բանակատեղի դրեց Բեթէլում. այդ քաղաքի անունն առաջ Լուզա էր:
23 Յովսէփին տունը Բեթէլը լրտեսեցին. (այն քաղաքին անունը առաջ Լուզ էր.)
zohrab-1805▾ eastern-1994▾ western am▾
1:231:23: [И остановились] и высматривали сыны Иосифовы Вефиль (имя же городу {было} прежде Луз).
1:23 καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose καὶ και and; even κατεσκέψαντο κατασκεπτομαι the δὲ δε though; while ὄνομα ονομα name; notable τῆς ο the πόλεως πολις city αὐτῶν αυτος he; him ἦν ειμι be ἔμπροσθεν εμπροσθεν in front; before Λουζα λουζα Louza; Luza
1:23 וַ wa וְ and יָּתִ֥ירוּ yyāṯˌîrû תור spy בֵית־ vêṯ- בַּיִת house יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph בְּ bᵊ בְּ in בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and שֵׁם־ šēm- שֵׁם name הָ hā הַ the עִ֥יר ʕˌîr עִיר town לְ lᵊ לְ to פָנִ֖ים fānˌîm פָּנֶה face לֽוּז׃ lˈûz לוּז Luz
1:23. nam cum obsiderent urbem quae prius Luza vocabaturFor when they were besieging the city, which before was called Luza,
23. And the house of Joseph sent to spy out Beth-el. (Now the name of the city beforetime was Luz.)
1:23. And the house of Joseph sent to descry Bethel. (Now the name of the city before [was] Luz.)
1:23. For when they were besieging the city, which was previously called Luz,
And the house of Joseph sent to descry Beth- el. ( Now the name of the city before [was] Luz:

1:23: [И остановились] и высматривали сыны Иосифовы Вефиль (имя же городу {было} прежде Луз).
1:23
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
καὶ και and; even
κατεσκέψαντο κατασκεπτομαι the
δὲ δε though; while
ὄνομα ονομα name; notable
τῆς ο the
πόλεως πολις city
αὐτῶν αυτος he; him
ἦν ειμι be
ἔμπροσθεν εμπροσθεν in front; before
Λουζα λουζα Louza; Luza
1:23
וַ wa וְ and
יָּתִ֥ירוּ yyāṯˌîrû תור spy
בֵית־ vêṯ- בַּיִת house
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
בְּ bᵊ בְּ in
בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
שֵׁם־ šēm- שֵׁם name
הָ הַ the
עִ֥יר ʕˌîr עִיר town
לְ lᵊ לְ to
פָנִ֖ים fānˌîm פָּנֶה face
לֽוּז׃ lˈûz לוּז Luz
1:23. nam cum obsiderent urbem quae prius Luza vocabatur
For when they were besieging the city, which before was called Luza,
1:23. And the house of Joseph sent to descry Bethel. (Now the name of the city before [was] Luz.)
1:23. For when they were besieging the city, which was previously called Luz,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: О прежнем названы Вефиля "Луз" см. Быт. XXVIII:19: и Нав. XVI:2.
Adam Clarke: Commentary on the Bible - 1831
1:23: Beth-el - the name of the city before was Luz - Concerning this city and its names, see the notes on Gen 28:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: sent: Jdg 18:2; Jos 2:1, Jos 7:2
Luz: Gen 28:19, Gen 35:6, Gen 48:3
John Gill
1:23 And the house of Joseph sent to descry Bethel,.... To reconnoitre the place, to observe its passes and avenues, which were most accessible, and to examine the walls of it, where they were weakest and least defended:
now the name of the city before was Luz; which signifies a "nut"; perhaps it was so called from large numbers of nut trees which grew near it; the Jews suggest as if it was like a nut, no entrance into it but through a cave or some subterraneous passage, see Gen 28:19.
1:241:24: Եւ տեսին պահապանքն զայր մի ելեալ ՚ի քաղաքէ անտի, կալա՛ն զնա՝ եւ ասեն. Ցո՛յց մեզ զմուտ քաղաքիդ, եւ արասցուք ընդ քեզ ողորմութիւն[2456]։ [2456] Ոմանք. Եւ կալան զնա եւ ասեն ցնա... զմուտ քաղաքիս։
24. Պահապանները մի մարդ տեսան, որ դուրս էր գալիս այդ քաղաքից, բռնեցին նրան եւ ասացին. «Ցո՛յց տուր մեզ քաղաքի մուտքը, եւ մենք կը խնայենք քեզ:
24 Եւ պահապանները մարդ մը տեսան, որ այն քաղաքէն կ’ելլէր ու անոր ըսին. «Շնորհք ըրէ՛. քաղաքը մտնելու կողմը մեզի ցուցուր ու քեզի ողորմութիւն ընենք»։
Եւ տեսին պահապանքն զայր մի ելեալ ի քաղաքէ անտի. [20]կալան զնա եւ ասեն``. Ցոյց մեզ զմուտ քաղաքիդ, եւ արասցուք ընդ քեզ ողորմութիւն:

1:24: Եւ տեսին պահապանքն զայր մի ելեալ ՚ի քաղաքէ անտի, կալա՛ն զնա՝ եւ ասեն. Ցո՛յց մեզ զմուտ քաղաքիդ, եւ արասցուք ընդ քեզ ողորմութիւն[2456]։
[2456] Ոմանք. Եւ կալան զնա եւ ասեն ցնա... զմուտ քաղաքիս։
24. Պահապանները մի մարդ տեսան, որ դուրս էր գալիս այդ քաղաքից, բռնեցին նրան եւ ասացին. «Ցո՛յց տուր մեզ քաղաքի մուտքը, եւ մենք կը խնայենք քեզ:
24 Եւ պահապանները մարդ մը տեսան, որ այն քաղաքէն կ’ելլէր ու անոր ըսին. «Շնորհք ըրէ՛. քաղաքը մտնելու կողմը մեզի ցուցուր ու քեզի ողորմութիւն ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:241:24: И увидели стражи человека, идущего из города, [и взяли его] и сказали ему: покажи нам вход в город, и сделаем с тобою милость.
1:24 καὶ και and; even εἶδον οραω view; see οἱ ο the φυλάσσοντες φυλασσω guard; keep καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνὴρ ανηρ man; husband ἐξεπορεύετο εκπορευομαι emerge; travel out ἐκ εκ from; out of τῆς ο the πόλεως πολις city καὶ και and; even ἔλαβον λαμβανω take; get αὐτὸν αυτος he; him καὶ και and; even εἶπον επω say; speak αὐτῷ αυτος he; him δεῖξον δεικνυω show ἡμῖν ημιν us τῆς ο the πόλεως πολις city τὴν ο the εἴσοδον εισοδος inroad; entrance καὶ και and; even ποιήσομεν ποιεω do; make μετὰ μετα with; amid σοῦ σου of you; your ἔλεος ελεος mercy
1:24 וַ wa וְ and יִּרְאוּ֙ yyirʔˌû ראה see הַ ha הַ the שֹּׁ֣מְרִ֔ים ššˈōmᵊrˈîm שׁמר keep אִ֖ישׁ ʔˌîš אִישׁ man יֹוצֵ֣א yôṣˈē יצא go out מִן־ min- מִן from הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לֹ֗ו lˈô לְ to הַרְאֵ֤נוּ harʔˈēnû ראה see נָא֙ nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] מְבֹ֣וא mᵊvˈô מָבֹוא entrance הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and עָשִׂ֥ינוּ ʕāśˌînû עשׂה make עִמְּךָ֖ ʕimmᵊḵˌā עִם with חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
1:24. viderunt hominem egredientem de civitate dixeruntque ad eum ostende nobis introitum civitatis et faciemus tecum misericordiamThey saw a man coming out of the city, and they said to him: Shew us the entrance into the city, and we will shew thee mercy.
24. And the watchers saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will deal kindly with thee.
1:24. And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.
1:24. they saw a man departing from the city, and they said to him, “Reveal to us the entrance to the city, and we will act with mercy toward you.”
And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy:

1:24: И увидели стражи человека, идущего из города, [и взяли его] и сказали ему: покажи нам вход в город, и сделаем с тобою милость.
1:24
καὶ και and; even
εἶδον οραω view; see
οἱ ο the
φυλάσσοντες φυλασσω guard; keep
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀνὴρ ανηρ man; husband
ἐξεπορεύετο εκπορευομαι emerge; travel out
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἔλαβον λαμβανω take; get
αὐτὸν αυτος he; him
καὶ και and; even
εἶπον επω say; speak
αὐτῷ αυτος he; him
δεῖξον δεικνυω show
ἡμῖν ημιν us
τῆς ο the
πόλεως πολις city
τὴν ο the
εἴσοδον εισοδος inroad; entrance
καὶ και and; even
ποιήσομεν ποιεω do; make
μετὰ μετα with; amid
σοῦ σου of you; your
ἔλεος ελεος mercy
1:24
וַ wa וְ and
יִּרְאוּ֙ yyirʔˌû ראה see
הַ ha הַ the
שֹּׁ֣מְרִ֔ים ššˈōmᵊrˈîm שׁמר keep
אִ֖ישׁ ʔˌîš אִישׁ man
יֹוצֵ֣א yôṣˈē יצא go out
מִן־ min- מִן from
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יֹּ֣אמְרוּ yyˈōmᵊrû אמר say
לֹ֗ו lˈô לְ to
הַרְאֵ֤נוּ harʔˈēnû ראה see
נָא֙ nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
מְבֹ֣וא mᵊvˈô מָבֹוא entrance
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
עָשִׂ֥ינוּ ʕāśˌînû עשׂה make
עִמְּךָ֖ ʕimmᵊḵˌā עִם with
חָֽסֶד׃ ḥˈāseḏ חֶסֶד loyalty
1:24. viderunt hominem egredientem de civitate dixeruntque ad eum ostende nobis introitum civitatis et faciemus tecum misericordiam
They saw a man coming out of the city, and they said to him: Shew us the entrance into the city, and we will shew thee mercy.
1:24. And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.
1:24. they saw a man departing from the city, and they said to him, “Reveal to us the entrance to the city, and we will act with mercy toward you.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: Воины колен Ефремова и Манассиина при взятии города Вефиля (прежде Луз) воспользовались услугами перебежчика. По взятии города и истреблении его населения они в благодарность за оказанную услугу отпустили этого человека с его родственниками на свободу, после чего он удалился в страну Xеттеев, лежавшую между Ефратом и Оронтом, и здесь выстроил город, назвав его по прежнему имени Вефиля - "Луз". Следы этого города думают видеть в урочище Лувеизия, близ Эл-Гаджар, к северо-востоку от Телль-Эл-Кади.
Adam Clarke: Commentary on the Bible - 1831
1:24: Show us - the entrance into the city - Taken in whatever light we choose, the conduct of this man was execrable. He was a traitor to his country, and he was accessary to the destruction of the lives and property of his fellow citizens, which he most sinfully betrayed, in order to save his own. According to the rules and laws of war, the children of Judah might avail themselves of such men and their information; but this does not lessen, on the side of this traitor, the turpitude of the action.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: we will: Jos 2:12-14; Sa1 30:15
Carl Friedrich Keil and Franz Delitzsch
1:24
And the watchmen (i.e., the spies sent out to explore Bethel) saw a man coming out of the town, and got him to show them the entrance into it, under a promise that they would show him favour, i.e., would spare the lives of himself and his family (see Josh 2:12-13); whereupon they took the town and smote it without quarter, according to the law in Deut 20:16-17, letting none but the man and his family go. By "the entrance into the city" we are not to understand the gate of the town, but the way or mode by which they could get into the town, which was no doubt fortified.
John Gill
1:24 And the spies saw a man come forth out of the city,.... Or "the keepers" (r); those that were sent to watch, and observe, and get what intelligence they could of the city, and the way into it:
and they said unto him, show us, we pray, thee, the entrance into the city; not the gate or gates of it, which no doubt were visible enough, but some private way into it; the Jews, as before observed, think the entrance was by the way of a cave, or some hidden passage, of which Jarchi and Kimchi make mention:
and we will show thee mercy; give him a reward for it, or spare him and his family when the city came into their hands.
(r) "custodes", Pagninus, Montanus; "observatores", Vatablus, Drusius, Junius & Tremellius, Piscator.
John Wesley
1:24 The entrance - On which side it is weakest, that we might best invade and take it.
Robert Jamieson, A. R. Fausset and David Brown
1:24 the spies . . . said, . . . Show us, . . . the entrance into the city--that is, the avenues to the city, and the weakest part of the walls.
we will show thee mercy--The Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to destruction (Josh 2:12-14); but we may assume the promise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But if they found him disposed to be serviceable, and to aid the invaders in executing the will of God, they might promise to spare him.
1:251:25: Եւ եցո՛յց նոցա զմուտ քաղաքին, եւ հարին զքաղաքն սրով սուսերի. եւ զայրն եւ զազգատոհմն իւր արձակեցին։
25. Նա նրանց ցոյց տուեց քաղաքի մուտքը, եւ նրանք քաղաքը սրի քաշեցին, իսկ այն մարդուն եւ նրա ազգատոհմը ազատ արձակեցին:
25 Անիկա քաղաքը մտնելու կողմը ցուցուց անոնց։ Քաղաքը սուրի բերնէ անցուցին, բայց այն մարդը եւ անոր բոլոր ազգատոհմը թող տուին։
Եւ եցոյց նոցա զմուտ քաղաքին. եւ հարին զքաղաքն սրով սուսերի. եւ զայրն եւ զազգատոհմն իւր արձակեցին:

1:25: Եւ եցո՛յց նոցա զմուտ քաղաքին, եւ հարին զքաղաքն սրով սուսերի. եւ զայրն եւ զազգատոհմն իւր արձակեցին։
25. Նա նրանց ցոյց տուեց քաղաքի մուտքը, եւ նրանք քաղաքը սրի քաշեցին, իսկ այն մարդուն եւ նրա ազգատոհմը ազատ արձակեցին:
25 Անիկա քաղաքը մտնելու կողմը ցուցուց անոնց։ Քաղաքը սուրի բերնէ անցուցին, բայց այն մարդը եւ անոր բոլոր ազգատոհմը թող տուին։
zohrab-1805▾ eastern-1994▾ western am▾
1:251:25: Он показал им вход в город, и поразили они город мечом, а человека сего и все родство его отпустили.
1:25 καὶ και and; even ἔδειξεν δεικνυω show αὐτοῖς αυτος he; him τὴν ο the εἴσοδον εισοδος inroad; entrance τῆς ο the πόλεως πολις city καὶ και and; even ἐπάταξαν πατασσω pat; impact τὴν ο the πόλιν πολις city ἐν εν in στόματι στομα mouth; edge ῥομφαίας ρομφαια broadsword τὸν ο the δὲ δε though; while ἄνδρα ανηρ man; husband καὶ και and; even τὴν ο the συγγένειαν συγγενεια relatives αὐτοῦ αυτος he; him ἐξαπέστειλαν εξαποστελλω send forth
1:25 וַ wa וְ and יַּרְאֵם֙ yyarʔˌēm ראה see אֶת־ ʔeṯ- אֵת [object marker] מְבֹ֣וא mᵊvˈô מָבֹוא entrance הָ hā הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and יַּכּ֥וּ yyakkˌû נכה strike אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָ֑רֶב ḥˈārev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מִשְׁפַּחְתֹּ֖ו mišpaḥtˌô מִשְׁפַּחַת clan שִׁלֵּֽחוּ׃ šillˈēḥû שׁלח send
1:25. qui cum ostendisset eis percusserunt urbem in ore gladii hominem autem illum et omnem cognationem eius dimiseruntAnd when he had shewed them, they smote the city with the edge of the sword: but that man, and all his kindred, they let go:
25. And he shewed them the entrance into the city, and they smote the city with the edge of the sword; but they let the man go and all his family.
1:25. And when he shewed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.
1:25. And when he had revealed it to them, they struck the city with the edge of the sword. But that man, and all his relatives, they released.
And when he shewed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family:

1:25: Он показал им вход в город, и поразили они город мечом, а человека сего и все родство его отпустили.
1:25
καὶ και and; even
ἔδειξεν δεικνυω show
αὐτοῖς αυτος he; him
τὴν ο the
εἴσοδον εισοδος inroad; entrance
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
τὴν ο the
πόλιν πολις city
ἐν εν in
στόματι στομα mouth; edge
ῥομφαίας ρομφαια broadsword
τὸν ο the
δὲ δε though; while
ἄνδρα ανηρ man; husband
καὶ και and; even
τὴν ο the
συγγένειαν συγγενεια relatives
αὐτοῦ αυτος he; him
ἐξαπέστειλαν εξαποστελλω send forth
1:25
וַ wa וְ and
יַּרְאֵם֙ yyarʔˌēm ראה see
אֶת־ ʔeṯ- אֵת [object marker]
מְבֹ֣וא mᵊvˈô מָבֹוא entrance
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יַּכּ֥וּ yyakkˌû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָ֑רֶב ḥˈārev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מִשְׁפַּחְתֹּ֖ו mišpaḥtˌô מִשְׁפַּחַת clan
שִׁלֵּֽחוּ׃ šillˈēḥû שׁלח send
1:25. qui cum ostendisset eis percusserunt urbem in ore gladii hominem autem illum et omnem cognationem eius dimiserunt
And when he had shewed them, they smote the city with the edge of the sword: but that man, and all his kindred, they let go:
1:25. And when he shewed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.
1:25. And when he had revealed it to them, they struck the city with the edge of the sword. But that man, and all his relatives, they released.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: they smote: Jos 6:22-25
John Gill
1:25 And when he showed them the entrance, into the city,.... Pointing to it with his fingers, as the same writers observe:
they smote the city with the edge of the sword; they gave notice of what intelligence they had got to the body of the army, who came up, entered the city, took it, and put the inhabitants of it to the sword, as they were ordered to do with all the Canaanites:
but they let go the man and all his family; who had returned to it, encouraged by the promise made him, and for the sake of saving of his family; which though not expressed, he might have asked the favour of sparing them, which might be promised, as was in the case of Rahab; provided he would either renounce Heathenism, and embrace the true religion, or depart to another country, the latter of which he chose.
John Wesley
1:25 His family - Together with his estate, as the following verse manifests.
1:261:26: Եւ գնա՛ց այրն յերկիրն ՚ի Քետիմ, եւ շինեաց անդ քաղաք, եւ կոչեաց զանուն նորա Լուզա. եւ ա՛յն է անուն նորա մինչեւ ցայսօր։
26. Այդ մարդը գնաց Քետիմ երկիրը, այնտեղ քաղաք շինեց եւ նրա անունը Լուզա դրեց, եւ այդ է նրա անունը մինչեւ այսօր:
26 Այն մարդը Քետացիներուն երկիրը գնաց եւ հոն քաղաք մը շինեց ու անոր անունը Լուզ կոչեց։ Մինչեւ այսօր անոր անունը այդ է։
Եւ գնաց այրն յերկիրն ի Քետիմ, եւ շինեաց անդ քաղաք, եւ կոչեաց զանուն նորա Լուզա. եւ այն է անուն նորա մինչեւ ցայսօր:

1:26: Եւ գնա՛ց այրն յերկիրն ՚ի Քետիմ, եւ շինեաց անդ քաղաք, եւ կոչեաց զանուն նորա Լուզա. եւ ա՛յն է անուն նորա մինչեւ ցայսօր։
26. Այդ մարդը գնաց Քետիմ երկիրը, այնտեղ քաղաք շինեց եւ նրա անունը Լուզա դրեց, եւ այդ է նրա անունը մինչեւ այսօր:
26 Այն մարդը Քետացիներուն երկիրը գնաց եւ հոն քաղաք մը շինեց ու անոր անունը Լուզ կոչեց։ Մինչեւ այսօր անոր անունը այդ է։
zohrab-1805▾ eastern-1994▾ western am▾
1:261:26: Человек сей пошел в землю Хеттеев, и построил [там] город и нарек имя ему Луз. Это имя его до сего дня.
1:26 καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the ἀνὴρ ανηρ man; husband εἰς εις into; for γῆν γη earth; land Χεττιιν χεττιιν and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there πόλιν πολις city καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him Λουζα λουζα this; he τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
1:26 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הַ ha הַ the חִתִּ֑ים ḥittˈîm חִתִּי Hittite וַ wa וְ and יִּ֣בֶן yyˈiven בנה build עִ֗יר ʕˈîr עִיר town וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call שְׁמָהּ֙ šᵊmˌāh שֵׁם name ל֔וּז lˈûz לוּז Luz ה֣וּא hˈû הוּא he שְׁמָ֔הּ šᵊmˈāh שֵׁם name עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
1:26. qui dimissus abiit in terram Etthim et aedificavit ibi civitatem vocavitque eam Luzam quae ita appellatur usque in praesentem diemWho being sent away, went into the land of Hetthim, and built there a city, and called it Luza: which is so called until this day.
26. And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day.
1:26. And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which [is] the name thereof unto this day.
1:26. And having been sent away, he went out to the land of the Hittites, and he built a city there, and he called it Luz. And so it is called, even to the present day.
And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which [is] the name thereof unto this day:

1:26: Человек сей пошел в землю Хеттеев, и построил [там] город и нарек имя ему Луз. Это имя его до сего дня.
1:26
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ο the
ἀνὴρ ανηρ man; husband
εἰς εις into; for
γῆν γη earth; land
Χεττιιν χεττιιν and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
πόλιν πολις city
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτῆς αυτος he; him
Λουζα λουζα this; he
τὸ ο the
ὄνομα ονομα name; notable
αὐτῆς αυτος he; him
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
1:26
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הַ ha הַ the
חִתִּ֑ים ḥittˈîm חִתִּי Hittite
וַ wa וְ and
יִּ֣בֶן yyˈiven בנה build
עִ֗יר ʕˈîr עִיר town
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
שְׁמָהּ֙ šᵊmˌāh שֵׁם name
ל֔וּז lˈûz לוּז Luz
ה֣וּא hˈû הוּא he
שְׁמָ֔הּ šᵊmˈāh שֵׁם name
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
1:26. qui dimissus abiit in terram Etthim et aedificavit ibi civitatem vocavitque eam Luzam quae ita appellatur usque in praesentem diem
Who being sent away, went into the land of Hetthim, and built there a city, and called it Luza: which is so called until this day.
1:26. And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which [is] the name thereof unto this day.
1:26. And having been sent away, he went out to the land of the Hittites, and he built a city there, and he called it Luz. And so it is called, even to the present day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:26: The land of the Hittites - Probably some place beyond the land of Canaan, in Arabia, whither this people emigrated when expelled by Joshua. The man himself appears to have been a Hittite, and to perpetuate the name of his city he called the new one which he now founded Luz, this being the ancient name of Beth-el.
Albert Barnes: Notes on the Bible - 1834
1:26: The site of this new Luz is not known, but "the land of the Hittites" was apparently in the north of Palestine, on the borders of Syria (Gen 10:15 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: the land: Kg2 7:6; Ch2 1:17
Carl Friedrich Keil and Franz Delitzsch
1:26
The man whom they had permitted to go free, went with his family into the land of the Hittites, and there built a town, to which he gave the name of his earlier abode, viz., Luz. The situation of this Luz is altogether unknown. Even the situation of the land of the Hittites cannot be more precisely determined; for we find Hittites at Hebron in the times of Abraham and Moses (Gen 23), and also upon the mountains of Palestine (Num 13:29), and at a later period on the north-east of Canaan on the borders of Syria (3Kings 10:29). That the Hittites were one of the most numerous and widespread of the tribes of the Canaanites, is evident from the fact that, in Josh 1:4, the Canaanites generally are described as Hittites.
John Gill
1:26 And the man went into the land of the Hittites,.... With his family; Kimchi says this was not one of the seven nations of Canaan; and it is very clear from this narrative, that the land this man went to was not in the land of Canaan; though it is certain a people of this name formerly dwelt there, Gen 15:20; and the land of Canaan is called the land of the Hittites, Josh 1:4; these either might flee to another country upon Joshua's entry into the land of Canaan, or a colony of them from thence might settle elsewhere, to which this man chose to go, who might be originally of them:
and built a city; his family was numerous, and he a man of wealth, and was allowed to carry all his substance with him:
and called the name of it Luz; in memory of the place he left, and had long lived in. There is a city called Loussa, among the cities which Josephus says (s) were taken by the Jews from the Arabians; and which is very probably the Lysa of Ptolemy (t), which he places in Arabia Petraea, and might be the same with this Luz; and, if so, this shows the land this man went into was in Edom, which is not unlikely; there is another Luza, which Jerom (u) says fell to the lot of the sons of Joseph, near Sichem, three miles from Neapolis:
which is the name thereof unto this day: the time of the writing of this book; See Gill on Judg 1:21.
(s) Antiqu. l. 14. c. 1. sect. 4. (t) Geograph. l. 5. c. 17. (u) De loc. Heb. fol. 92. M.
John Wesley
1:26 The Hittites - Where the Hittites seated themselves after they were driven out of Canaan, which seems to be northward from Canaan, and near upon it.
Robert Jamieson, A. R. Fausset and David Brown
1:26 Luz--(See on Gen 12:7; Gen 28:18).
1:271:27: Եւ ո՛չ ժառանգեաց Մանասէ զԲեթսան՝ որ է Սկիւթուպօլիս. եւ ո՛չ զդստերս նորա, եւ ո՛չ զանդաստանս նորա. եւ ո՛չ զԹանաք եւ զդստերս նորա։ Եւ ո՛չ զբնակիչսն Դովրայ. եւ ո՛չ զշուրջ բնակեալսն զնովաւ եւ ո՛չ զդստերս նորա. եւ ո՛չ զբնակիչս Բաղակայ, եւ ո՛չ զշուրջ բնակեալսն զնովաւ. եւ ո՛չ զդստերս նորա։ Եւ ո՛չ զբնակիչս Յեբղամայ, եւ ո՛չ զշուրջ բնակեալսն զնովաւ, եւ ո՛չ զդստերս նորա. եւ սկսաւ Քանանացին բնակե՛լ յերկրին յայնմիկ[2457]։[2457] Ոմանք. ԶԳեթսան, որ է Իսկիւթովպողիս։ Ուր Ոսկան. ԶԲեթան, որ է։ Առ որում պակասի. Եւ ո՛չ զբնակիչս Բաղակայ... Եւ զբնակիչս Յեբղամայ, եւ այլն։ Իսկ այլ օրինակ մի այլազգ եւս ունի զբանս՝ այսպէս. ԶԲեթսան որպէս Կիւթուպօլիս. եւ ո՛չ զդստերս նորա. եւ ո՛չ զբնակիչս նորա. Զովբայ, եւ ո՛չ զշուրջ բնակեալն նովաւ, եւ ո՛չ զդստերս նորա, եւ ո՛չ զբնակիչս Բաղակայ... եւ ո՛չ զբնակեալսն Մակեդոնայ, եւ ո՛չ շուրջ զբնակեալսն... եւ սկսաւ Քանա՛՛։
27. Մանասէն որպէս ժառանգութիւն չստացաւ Բեթսանը, այսինքն՝ Սկիւթուպոլիսը, նրա աւանները եւ նրա արտերը, Թանաքը եւ նրա աւանները, Դորի բնակիչներին, նրա շուրջը բնակուողներին եւ նրա աւանները, Բաղակի բնակիչներին, նրա շուրջը բնակուողներին եւ նրա աւանները, Յեբղամի բնակիչներին, նրա շուրջը բնակուողներին եւ նրա աւանները. եւ քանանացիները շարունակեցին բնակուել այդ երկրում:
27 Մանասէն Բեթսանը եւ անոր գիւղաքաղաքները, Թանաքն ու անոր գիւղաքաղաքները, Դովրի բնակիչներն ու անոր գիւղաքաղաքները, Յեբղաամի բնակիչներն ու անոր գիւղաքաղաքները, Մակեդդովի բնակիչներն ու անոր գիւղաքաղաքները չզարկաւ եւ Քանանացիները շարունակեցին այս երկրին մէջ բնակիլ։
Եւ ոչ ժառանգեաց Մանասէ զԲեթսան [21]որ է Սկիւթուպօլիս``, եւ ոչ զդստերս նորա [22]եւ ոչ զանդաստանս նորա``, եւ ոչ զԹանաք եւ զդստերս նորա, եւ ոչ զբնակիչսն Դովրայ [23]եւ ոչ զշուրջ բնակեալսն զնովաւ`` եւ ոչ զդստերս նորա. [24]եւ ոչ զբնակիչս Բաղակայ եւ ոչ զշուրջ բնակեալսն զնովաւ եւ ոչ զդստերս նորա.`` եւ ոչ զբնակիչս Յեբղամայ եւ [25]ոչ զշուրջ բնակեալսն զնովաւ եւ`` ոչ զդստերս նորա. [26]եւ սկսաւ`` Քանանացին բնակել յերկրին յայնմիկ:

1:27: Եւ ո՛չ ժառանգեաց Մանասէ զԲեթսան՝ որ է Սկիւթուպօլիս. եւ ո՛չ զդստերս նորա, եւ ո՛չ զանդաստանս նորա. եւ ո՛չ զԹանաք եւ զդստերս նորա։ Եւ ո՛չ զբնակիչսն Դովրայ. եւ ո՛չ զշուրջ բնակեալսն զնովաւ եւ ո՛չ զդստերս նորա. եւ ո՛չ զբնակիչս Բաղակայ, եւ ո՛չ զշուրջ բնակեալսն զնովաւ. եւ ո՛չ զդստերս նորա։ Եւ ո՛չ զբնակիչս Յեբղամայ, եւ ո՛չ զշուրջ բնակեալսն զնովաւ, եւ ո՛չ զդստերս նորա. եւ սկսաւ Քանանացին բնակե՛լ յերկրին յայնմիկ[2457]։
[2457] Ոմանք. ԶԳեթսան, որ է Իսկիւթովպողիս։ Ուր Ոսկան. ԶԲեթան, որ է։ Առ որում պակասի. Եւ ո՛չ զբնակիչս Բաղակայ... Եւ զբնակիչս Յեբղամայ, եւ այլն։ Իսկ այլ օրինակ մի այլազգ եւս ունի զբանս՝ այսպէս. ԶԲեթսան որպէս Կիւթուպօլիս. եւ ո՛չ զդստերս նորա. եւ ո՛չ զբնակիչս նորա. Զովբայ, եւ ո՛չ զշուրջ բնակեալն նովաւ, եւ ո՛չ զդստերս նորա, եւ ո՛չ զբնակիչս Բաղակայ... եւ ո՛չ զբնակեալսն Մակեդոնայ, եւ ո՛չ շուրջ զբնակեալսն... եւ սկսաւ Քանա՛՛։
27. Մանասէն որպէս ժառանգութիւն չստացաւ Բեթսանը, այսինքն՝ Սկիւթուպոլիսը, նրա աւանները եւ նրա արտերը, Թանաքը եւ նրա աւանները, Դորի բնակիչներին, նրա շուրջը բնակուողներին եւ նրա աւանները, Բաղակի բնակիչներին, նրա շուրջը բնակուողներին եւ նրա աւանները, Յեբղամի բնակիչներին, նրա շուրջը բնակուողներին եւ նրա աւանները. եւ քանանացիները շարունակեցին բնակուել այդ երկրում:
27 Մանասէն Բեթսանը եւ անոր գիւղաքաղաքները, Թանաքն ու անոր գիւղաքաղաքները, Դովրի բնակիչներն ու անոր գիւղաքաղաքները, Յեբղաամի բնակիչներն ու անոր գիւղաքաղաքները, Մակեդդովի բնակիչներն ու անոր գիւղաքաղաքները չզարկաւ եւ Քանանացիները շարունակեցին այս երկրին մէջ բնակիլ։
zohrab-1805▾ eastern-1994▾ western am▾
1:271:27: И Манассия не выгнал {жителей} Бефсана [который есть Скифополь] и зависящих от него городов, Фаанаха и зависящих от него городов, жителей Дора и зависящих от него городов, жителей Ивлеама и зависящих от него городов, жителей Мегиддона и зависящих от него городов; и остались Хананеи жить в земле сей.
1:27 καὶ και and; even οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove Μανασση μανασσης Manassēs; Manassis τὴν ο the Βαιθσαν βαιθσαν who; what ἐστιν ειμι be Σκυθῶν σκυθαι city οὐδὲ ουδε not even; neither τὰς ο the θυγατέρας θυγατηρ daughter αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὰ ο the περίοικα περιοικος neighbor; neighborhood αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὴν ο the Θανακ θανακ not even; neither τὰς ο the θυγατέρας θυγατηρ daughter αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τοὺς ο the κατοικοῦντας κατοικεω settle Δωρ δωρ not even; neither τὰς ο the θυγατέρας θυγατηρ daughter αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὸν ο the κατοικοῦντα κατοικεω settle Βαλακ βαλακ Balak; Valak οὐδὲ ουδε not even; neither τὰ ο the περίοικα περιοικος neighbor; neighborhood αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὰς ο the θυγατέρας θυγατηρ daughter αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τοὺς ο the κατοικοῦντας κατοικεω settle Μαγεδω μαγεδω not even; neither τὰ ο the περίοικα περιοικος neighbor; neighborhood αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὰς ο the θυγατέρας θυγατηρ daughter αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τοὺς ο the κατοικοῦντας κατοικεω settle Ιεβλααμ ιεβλααμ not even; neither τὰ ο the περίοικα περιοικος neighbor; neighborhood αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither τὰς ο the θυγατέρας θυγατηρ daughter αὐτῆς αυτος he; him καὶ και and; even ἤρξατο αρχω rule; begin ὁ ο the Χαναναῖος χαναναιος Chananaios; Khananeos κατοικεῖν κατοικεω settle ἐν εν in τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he
1:27 וְ wᵊ וְ and לֹא־ lō- לֹא not הֹורִ֣ישׁ hôrˈîš ירשׁ trample down מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh אֶת־ ʔeṯ- אֵת [object marker] בֵּית־שְׁאָ֣ן bêṯ-šᵊʔˈān בֵּית שְׁאָן Beth Shan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֶיהָ֮ bᵊnôṯeʸhˈā בַּת daughter וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תַּעְנַ֣ךְ taʕnˈaḵ תַּעֲנַךְ Taanach וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתֶיהָ֒ bᵊnōṯeʸhˌā בַּת daughter וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵ֨יישׁב *yōšᵊvˌê ישׁב sit דֹ֜ור ḏˈôr דֹּור Dor וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֶ֗יהָ bᵊnôṯˈeʸhā בַּת daughter וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹושְׁבֵ֤י yôšᵊvˈê ישׁב sit יִבְלְעָם֙ yivlᵊʕˌām יִבְלְעָם Ibleam וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹתֶ֔יהָ bᵊnōṯˈeʸhā בַּת daughter וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹושְׁבֵ֥י yôšᵊvˌê ישׁב sit מְגִדֹּ֖ו mᵊḡiddˌô מְגִדֹּו Megiddo וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֶ֑יהָ bᵊnôṯˈeʸhā בַּת daughter וַ wa וְ and יֹּ֨ואֶל֙ yyˈôʔel יאל begin הַֽ hˈa הַ the כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite לָ lā לְ to שֶׁ֖בֶת šˌeveṯ ישׁב sit בָּ bā בְּ in † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
1:27. Manasses quoque non delevit Bethsan et Thanach cum viculis suis et habitatores Dor et Ieblaam et Mageddo cum viculis suis coepitque Chananeus habitare cum eisManasses also did not destroy Bethsan, and Thanac, with their villages; nor the inhabitants of Dor, and Jeblaam, and Mageddo, with their villages. And the Chanaanite began to dwell with them.
27. And Manasseh did not drive out Beth-shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land.
1:27. Neither did Manasseh drive out [the inhabitants of] Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land.
1:27. Likewise, Manasseh did not destroy Bethshean and Taanach, with their villages, nor the inhabitants of Dor and Ibleam and Megiddo, with their villages. And the Canaanite began to live with them.
Neither did Manasseh drive out [the inhabitants of] Beth- shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land:

1:27: И Манассия не выгнал {жителей} Бефсана [который есть Скифополь] и зависящих от него городов, Фаанаха и зависящих от него городов, жителей Дора и зависящих от него городов, жителей Ивлеама и зависящих от него городов, жителей Мегиддона и зависящих от него городов; и остались Хананеи жить в земле сей.
1:27
καὶ και and; even
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
Μανασση μανασσης Manassēs; Manassis
τὴν ο the
Βαιθσαν βαιθσαν who; what
ἐστιν ειμι be
Σκυθῶν σκυθαι city
οὐδὲ ουδε not even; neither
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὰ ο the
περίοικα περιοικος neighbor; neighborhood
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὴν ο the
Θανακ θανακ not even; neither
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τοὺς ο the
κατοικοῦντας κατοικεω settle
Δωρ δωρ not even; neither
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὸν ο the
κατοικοῦντα κατοικεω settle
Βαλακ βαλακ Balak; Valak
οὐδὲ ουδε not even; neither
τὰ ο the
περίοικα περιοικος neighbor; neighborhood
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τοὺς ο the
κατοικοῦντας κατοικεω settle
Μαγεδω μαγεδω not even; neither
τὰ ο the
περίοικα περιοικος neighbor; neighborhood
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιεβλααμ ιεβλααμ not even; neither
τὰ ο the
περίοικα περιοικος neighbor; neighborhood
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῆς αυτος he; him
καὶ και and; even
ἤρξατο αρχω rule; begin
ο the
Χαναναῖος χαναναιος Chananaios; Khananeos
κατοικεῖν κατοικεω settle
ἐν εν in
τῇ ο the
γῇ γη earth; land
ταύτῃ ουτος this; he
1:27
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הֹורִ֣ישׁ hôrˈîš ירשׁ trample down
מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
אֶת־ ʔeṯ- אֵת [object marker]
בֵּית־שְׁאָ֣ן bêṯ-šᵊʔˈān בֵּית שְׁאָן Beth Shan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֶיהָ֮ bᵊnôṯeʸhˈā בַּת daughter
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תַּעְנַ֣ךְ taʕnˈaḵ תַּעֲנַךְ Taanach
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתֶיהָ֒ bᵊnōṯeʸhˌā בַּת daughter
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹשְׁבֵ֨יישׁב
*yōšᵊvˌê ישׁב sit
דֹ֜ור ḏˈôr דֹּור Dor
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֶ֗יהָ bᵊnôṯˈeʸhā בַּת daughter
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹושְׁבֵ֤י yôšᵊvˈê ישׁב sit
יִבְלְעָם֙ yivlᵊʕˌām יִבְלְעָם Ibleam
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹתֶ֔יהָ bᵊnōṯˈeʸhā בַּת daughter
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹושְׁבֵ֥י yôšᵊvˌê ישׁב sit
מְגִדֹּ֖ו mᵊḡiddˌô מְגִדֹּו Megiddo
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֶ֑יהָ bᵊnôṯˈeʸhā בַּת daughter
וַ wa וְ and
יֹּ֨ואֶל֙ yyˈôʔel יאל begin
הַֽ hˈa הַ the
כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
לָ לְ to
שֶׁ֖בֶת šˌeveṯ ישׁב sit
בָּ בְּ in
הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
1:27. Manasses quoque non delevit Bethsan et Thanach cum viculis suis et habitatores Dor et Ieblaam et Mageddo cum viculis suis coepitque Chananeus habitare cum eis
Manasses also did not destroy Bethsan, and Thanac, with their villages; nor the inhabitants of Dor, and Jeblaam, and Mageddo, with their villages. And the Chanaanite began to dwell with them.
1:27. Neither did Manasseh drive out [the inhabitants of] Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land.
1:27. Likewise, Manasseh did not destroy Bethshean and Taanach, with their villages, nor the inhabitants of Dor and Ibleam and Megiddo, with their villages. And the Canaanite began to live with them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Колено Манассиино не могло изгнать хананеев из некоторых городов и их окрестностей, так что хананеи продолжали жить здесь. Ср. Нав. XVII:11-12.
Adam Clarke: Commentary on the Bible - 1831
1:27: Beth-shean - Called by the Septuagint Σκυθωνπολις, Scythopolis, or the city of the Scythians. On these towns see the notes, Jos 17:12-13 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: Manasseh: Jos 17:11-13
Taanach: Jdg 5:19; Jos 21:25
the Canaanites: Exo 23:32; Deu 7:2; Sa1 15:9; Psa 106:34, Psa 106:35; Jer 48:10
Carl Friedrich Keil and Franz Delitzsch
1:27
Manasseh did not root out the Canaanites from the towns which had been allotted to it in the territory of Asher and Issachar (Josh 17:11), but simply made them tributary. וגו בּית־שׁאן הורישׁ לא, considered by itself, might be rendered: "Manasseh did not take possession of Bethshean," etc. But as we find, in the further enumeration, the inhabitants of the towns mentioned instead of the towns themselves, we must take הורישׁ in the sense of rooting out, driving out of their possessions, which is the only rendering applicable in Judg 1:28; and thus, according to a very frequent metonymy, must understand by the towns the inhabitants of the towns. "Manasseh did not exterminate Bethshean," i.e., the inhabitants of Bethshean, etc. All the towns mentioned here have already been mentioned in Josh 17:11, the only difference being, that they are not placed in exactly the same order, and that Endor is mentioned there after Dor; whereas here it has no doubt fallen out through a copyist's error, as the Manassites, according to Josh 17:12-13, did not exterminate the Canaanites from all the towns mentioned there. The change in the order in which the towns occur, - Taanach being placed next to Bethshean, whereas in Joshua Bethshean is followed by Ibleam, which is placed last but one in the present list, - may be explained on the supposition, that in Josh 17:11, Endor, Taanach, and Megiddo are placed together, as forming a triple league, of which the author of our book has taken no notice. Nearly all these towns were in the plain of Jezreel, or in the immediate neighbourhood of the great commercial roads which ran from the coast of the Mediterranean to Damascus and central Asia. The Canaanites no doubt brought all their strength to bear upon the defence of these roads; and in this their war-chariots, against which Israel could do nothing in the plain of Jezreel, were of the greatest service (see Judg 1:19; Josh 17:16). For further particulars respecting the situation of the different towns, see at Josh 17:11. Dor only was on the coast of the Mediterranean (see at Josh 11:2), and being a commercial emporium of the Phoenicians, would certainly be strongly fortified, and very difficult to conquer.
Judg 1:28
As the Israelites grew strong, they made serfs of the Canaanites (see at Gen 49:15). When this took place is not stated; but at all events, it was only done gradually in the course of the epoch of the judges, and not for the first time during the reign of Solomon, as Bertheau supposes on the ground of 3Kings 9:20-22 and 3Kings 4:12, without considering that even in the time of David the Israelites had already attained the highest power they ever possessed, and that there is nothing at variance with this in 3Kings 4:12 and 3Kings 9:20-22. For it by no means follows, from the appointment of a prefect by Solomon over the districts of Taanach, Megiddo, and Bethshean (3Kings 4:12), that these districts had only been conquered by Solomon a short time before, when we bear in mind that Solomon appointed twelve such prefects over all Israel, to remit in regular order the national payments that were required for the maintenance of the regal court. Nor does it follow, that because Solomon employed the descendants of the Canaanites who were left in the land as tributary labourers in the erection of his great buildings, therefore he was the first who succeeded in compelling those Canaanites who were not exterminated when the land was conquered by Joshua, to pay tribute to the different tribes of Israel.
Geneva 1599
1:27 Neither did Manasseh drive out [the inhabitants of] Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: (l) but the Canaanites would dwell in that land.
(l) Wherefore God permitted the Canaanites to still dwell in the land, read (Judg 3:5).
John Gill
1:27 Neither did Manasseh,.... One of the sons of Joseph before mentioned; and it respects that half tribe of Manasseh, which had its portion on this side Jordan in the land of Canaan: these did not
drive out the inhabitants of Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: all which were places the half tribe had assigned them in Issachar and Asher; of which See Gill on Josh 17:11. This tribe seems to have been sluggish, and not to have exerted itself at all, or made any attempts to drive out these people:
but the Canaanites would dwell in that land; not only desired it, but were determined on it, and rather chose to submit to a tribute than be expelled, at least would not depart unless they were forced.
John Wesley
1:27 Manasseh - That is, that half of this tribe which dwelt in Canaan.
Robert Jamieson, A. R. Fausset and David Brown
1:27 The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of this exterminating war, saved themselves by flight and became, it is thought, the first colonists in Greece, Italy, and other countries. But a large portion made a stout resistance and retained possession of their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the idolaters, contrary to the express command of God; and their disobedience to His orders in this matter involved them in many troubles which this book describes.
1:281:28: Եւ եղեւ իբրեւ զօրացա՛ւ Իսրայէլ, ե՛դ զՔանանացին ընդ հարկաւ, եւ բառնալով ո՛չ եբարձ զնա։
28. Երբ Իսրայէլը հզօրացաւ, քանանացիներին հարկի տակ գցեց, բայց նրանց իսպառ չվերացրեց:
28 Երբ Իսրայէլ ուժովցաւ, Քանանացիները հարկատու ըրաւ, բայց զանոնք բոլորովին չվռնտեց։
Եւ եղեւ իբրեւ զօրացաւ Իսրայէլ` եդ զՔանանացին ընդ հարկաւ, եւ բառնալով ոչ եբարձ զնա:

1:28: Եւ եղեւ իբրեւ զօրացա՛ւ Իսրայէլ, ե՛դ զՔանանացին ընդ հարկաւ, եւ բառնալով ո՛չ եբարձ զնա։
28. Երբ Իսրայէլը հզօրացաւ, քանանացիներին հարկի տակ գցեց, բայց նրանց իսպառ չվերացրեց:
28 Երբ Իսրայէլ ուժովցաւ, Քանանացիները հարկատու ըրաւ, բայց զանոնք բոլորովին չվռնտեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:281:28: Когда Израиль пришел в силу, тогда сделал он Хананеев данниками, но изгнать не изгнал их.
1:28 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when ἐνίσχυσεν ενισχυω fortify; prevail Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐποίησεν ποιεω do; make τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos εἰς εις into; for φόρον φορος.1 income tax καὶ και and; even ἐξαίρων εξαιρω lift out / up; remove οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove αὐτόν αυτος he; him
1:28 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כִּֽי־ kˈî- כִּי that חָזַ֣ק ḥāzˈaq חזק be strong יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite לָ lā לְ to מַ֑ס mˈas מַס forced labour וְ wᵊ וְ and הֹורֵ֖ישׁ hôrˌêš ירשׁ trample down לֹ֥א lˌō לֹא not הֹורִישֹֽׁו׃ ס hôrîšˈô . s ירשׁ trample down
1:28. postquam autem confortatus est Israhel fecit eos tributarios et delere noluitBut after Israel was grown strong, he made them tributaries, and would not destroy them.
28. And it came to pass, when Israel was waxen strong, that they put the Canaanites to taskwork, and did not utterly drive them out.
1:28. And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.
1:28. Then, after Israel had grown strong, he made them tributaries, but he was not willing to destroy them.
And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out:

1:28: Когда Израиль пришел в силу, тогда сделал он Хананеев данниками, но изгнать не изгнал их.
1:28
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
ἐνίσχυσεν ενισχυω fortify; prevail
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
εἰς εις into; for
φόρον φορος.1 income tax
καὶ και and; even
ἐξαίρων εξαιρω lift out / up; remove
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
αὐτόν αυτος he; him
1:28
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כִּֽי־ kˈî- כִּי that
חָזַ֣ק ḥāzˈaq חזק be strong
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
לָ לְ to
מַ֑ס mˈas מַס forced labour
וְ wᵊ וְ and
הֹורֵ֖ישׁ hôrˌêš ירשׁ trample down
לֹ֥א lˌō לֹא not
הֹורִישֹֽׁו׃ ס hôrîšˈô . s ירשׁ trample down
1:28. postquam autem confortatus est Israhel fecit eos tributarios et delere noluit
But after Israel was grown strong, he made them tributaries, and would not destroy them.
1:28. And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.
1:28. Then, after Israel had grown strong, he made them tributaries, but he was not willing to destroy them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Ревность израильтян по изгнанию хананеев из своих уделов, объявившаяся в первое время после смерти Иисуса Навина, впоследствии оскудела вместо того, чтобы изгонять хананеев, израильтяне сделали их своими данниками, чем нарушили завещание Моисея (Втор. XX:17-18) Ср. выше, в начале I гл.
John Gill
1:28 And it came to pass, when Israel was strong,.... All the tribes of Israel were become numerous, and able to drive the Canaanites out of the land everywhere, and particularly were able to assist Manasseh in expelling the Canaanites out of the above places, yet they did not; but all they did was:
that they put the Canaanites to tribute, and did not utterly drive them out; which flowed from covetousness, and a love of ease; they did not care to be at the trouble of expelling them, as they found it turned more to their account and present advantage to make them tributaries; and this was true of the Israelites in general, and of the half tribe of Manasseh in particular; which, as Abarbinel thinks, is here respected.
1:291:29: Եւ Եփրեմ՝ ո՛չ եբարձ զՔանանացին զբնակեալն ՚ի Գազեր. եւ բնակեաց Քանանացին ՚ի մէջ նորա ՚ի Գազեր, եւ եղեւ նմա հարկատո՛ւ։
29. Եփրեմն էլ չվերացրեց Գազերում բնակուող քանանացիներին, եւ քանանացիները բնակուեցին նրանց մէջ Գազերում ու Եփրեմին հարկատու եղան:
29 Եփրեմն ալ Գազերի մէջ բնակող Քանանացիները չվռնտեց ու Քանանացիները անոր հետ Գազերի մէջ բնակեցան։
Եւ Եփրեմ ոչ եբարձ զՔանանացին զբնակեալն ի Գազեր. եւ բնակեաց Քանանացին ի մէջ նորա ի Գազեր, [27]եւ եղեւ նմա հարկատու:

1:29: Եւ Եփրեմ՝ ո՛չ եբարձ զՔանանացին զբնակեալն ՚ի Գազեր. եւ բնակեաց Քանանացին ՚ի մէջ նորա ՚ի Գազեր, եւ եղեւ նմա հարկատո՛ւ։
29. Եփրեմն էլ չվերացրեց Գազերում բնակուող քանանացիներին, եւ քանանացիները բնակուեցին նրանց մէջ Գազերում ու Եփրեմին հարկատու եղան:
29 Եփրեմն ալ Գազերի մէջ բնակող Քանանացիները չվռնտեց ու Քանանացիները անոր հետ Գազերի մէջ բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:291:29: И Ефрем не изгнал Хананеев, живущих в Газере; и жили Хананеи среди их в Газере [и платили им дань].
1:29 καὶ και and; even Εφραιμ εφραιμ Ephraim; Efrem οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos τὸν ο the κατοικοῦντα κατοικεω settle ἐν εν in Γαζερ γαζερ and; even κατῴκησεν κατοικεω settle ὁ ο the Χαναναῖος χαναναιος Chananaios; Khananeos ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτοῦ αυτος he; him ἐν εν in Γαζερ γαζερ and; even ἐγένετο γινομαι happen; become εἰς εις into; for φόρον φορος.1 income tax
1:29 וְ wᵊ וְ and אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim לֹ֣א lˈō לֹא not הֹורִ֔ישׁ hôrˈîš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite הַ ha הַ the יֹּושֵׁ֣ב yyôšˈēv ישׁב sit בְּ bᵊ בְּ in גָ֑זֶר ḡˈāzer גֶּזֶר Gezer וַ wa וְ and יֵּ֧שֶׁב yyˈēšev ישׁב sit הַֽ hˈa הַ the כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite בְּ bᵊ בְּ in קִרְבֹּ֖ו qirbˌô קֶרֶב interior בְּ bᵊ בְּ in גָֽזֶר׃ פ ḡˈāzer . f גֶּזֶר Gezer
1:29. Ephraim etiam non interfecit Chananeum qui habitabat in Gazer sed habitavit cum eoEphraim also did not slay the Chanaanite that dwelt in Gazer, bnt dwelt with him.
29. And Ephraim drave not out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.
1:29. Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.
1:29. And now Ephraim did not put to death the Canaanite, who was living at Gezer; instead, he lived with him.
Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them:

1:29: И Ефрем не изгнал Хананеев, живущих в Газере; и жили Хананеи среди их в Газере [и платили им дань].
1:29
καὶ και and; even
Εφραιμ εφραιμ Ephraim; Efrem
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
τὸν ο the
κατοικοῦντα κατοικεω settle
ἐν εν in
Γαζερ γαζερ and; even
κατῴκησεν κατοικεω settle
ο the
Χαναναῖος χαναναιος Chananaios; Khananeos
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτοῦ αυτος he; him
ἐν εν in
Γαζερ γαζερ and; even
ἐγένετο γινομαι happen; become
εἰς εις into; for
φόρον φορος.1 income tax
1:29
וְ wᵊ וְ and
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
לֹ֣א lˈō לֹא not
הֹורִ֔ישׁ hôrˈîš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
הַ ha הַ the
יֹּושֵׁ֣ב yyôšˈēv ישׁב sit
בְּ bᵊ בְּ in
גָ֑זֶר ḡˈāzer גֶּזֶר Gezer
וַ wa וְ and
יֵּ֧שֶׁב yyˈēšev ישׁב sit
הַֽ hˈa הַ the
כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
בְּ bᵊ בְּ in
קִרְבֹּ֖ו qirbˌô קֶרֶב interior
בְּ bᵊ בְּ in
גָֽזֶר׃ פ ḡˈāzer . f גֶּזֶר Gezer
1:29. Ephraim etiam non interfecit Chananeum qui habitabat in Gazer sed habitavit cum eo
Ephraim also did not slay the Chanaanite that dwelt in Gazer, bnt dwelt with him.
1:29. Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.
1:29. And now Ephraim did not put to death the Canaanite, who was living at Gezer; instead, he lived with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-33: Называются города, входившие в уделы разных колен, в которых оставались неизгнанные хананеи: Газер (Тель-Джезеро), ср. Нав. XVI:10, Китрон, отождествляемый с упоминаемым в Нав. XIX:15, "Каттаф", Наглол, отождествляемый с упоминаемым в Нав. XIX:15, XXI, "Нагалал" (вероятно, современный Малул к западу от Назарета), Акко - город с пристанью, при впадении ручья Бела в Средиземное море, впоследствии Птолемаида, ныне Сен Жан-д'Акр, Сидон - лежавший на берегу моря (ср. Нав. XIX:28), Ахлав - называемый в Талмуде "Гуш-Xалаво", у И. Флавия - Гискала, ныне Эл-Гис; Ахзив, ср. Нав. XIX:29, Xелва, упоминаемый в И. Н. XIX:29: под именем Xевела (ср. русско-венский перевод кн. Иисуса Навина, а также оксфордский ревизованный перевод Библии), отождествляется с упоминаемым в надписи Сеннахерима (поход против Езекия), местечком Макхаллиба, Афик и Рехов, ср. Нав. XIX:30, Чис. XIII:22, Вефсамис и Бефанаф, ср. Нав. XIX:38. Обилие оставшихся в этих городах хананеев послужило причиной названия этой части израильской страны "языческой Галилеей" (Мф. IV:15).
Adam Clarke: Commentary on the Bible - 1831
1:29: Neither did Ephraim - See the notes on the parallel passages, Jos 16:5-10 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: Jos 16:10; Kg1 9:16
Carl Friedrich Keil and Franz Delitzsch
1:29
Ephraim did not root out the Canaanites in Gezer (Judg 1:29), as has already been stated in Josh 16:10.
Judg 1:30
Zebulun did not root out the Canaanites in Kitron and Nahalol.
Judg 1:31-32
Asher did not root out those in Acco, etc. Acco: a seaport town to the north of Carmel, on the bay which is called by its name; it is called Ake by Josephus, Diod. Sic., and Pliny, and was afterwards named Ptolemais from one of the Ptolemys (1 Macc. 5:15, 21; 10:1, etc.; Acts 21:7). The Arabs called it Akka, and this was corrupted by the crusaders into Acker or Acre. During the crusades it was a very flourishing maritime and commercial town; but it subsequently fell into decay, and at the present time has a population of about 5000, composed of Mussulmans, Druses, and Christians (see C. v. Raumer, Pal. p. 119; Rob. Bibl. Res.; and Ritter, Erdk. xvi. pp. 725ff.). Sidon, now Saida: see at Josh 11:8. Achlab is only mentioned here, and is not known. Achzib, i.e., Ecdippa: see at Josh 19:29. Helbah is unknown. Aphek is the present Afkah: see Josh 13:4; Josh 19:30. Rehob is unknown: see at Josh 19:28, Josh 19:30. As seven out of the twenty-two towns of Asher (Josh 19:30) remained in the hands of the Canaanites, including such important places as Acco and Sidon, it is not stated in Judg 1:32, as in Judg 1:29, Judg 1:30, that "the Canaanites dwelt among them," but that "the Asherites dwelt among the Canaanites," to show that the Canaanites held the upper hand. And for this reason the expression "they became tributaries" (Judg 1:30, Judg 1:35, etc.) is also omitted.
Judg 1:33
Naphtali did not root out the inhabitants of Beth-shemesh and Beth-anath, two fortified towns, the situation of which is still unknown (see at Josh 19:38); so that this tribe also dwelt among the Canaanites, but did not make them tributary.
Judg 1:34-35
Still less were the Danites able to drive the Canaanites out of their inheritance. On the contrary, the Amorites forced Dan up into the mountains, and would not suffer them to come down into the plain. But the territory allotted to the Danytes was almost all in the plain (see at Josh 19:40). If, therefore, they were forced out of that, they were almost entirely excluded from their inheritance. The Amorites emboldened themselves (see at Deut 1:5) to dwell in Har-cheres, Ajalon, and Shaalbim. On the last two places see Josh 19:42, where Ir-shemesh is also mentioned. This combination, and still more the meaning of the names Har-cheres, i.e., sun-mountain, and Ir-shemesh, i.e., sun-town, make the conjecture a very probable one, that Har-cheres is only another name for Ir-shemesh, i.e., the present Ain Shems (see at Josh 15:10, and Rob. Pal. iii. pp. 17, 18). This pressure on the part of the Amorites induced a portion of the Danites to emigrate, and seek for an inheritance in the north of Palestine (see Judg 18). On the other hand, the Amorites were gradually made tributary by the powerful tribes of Ephraim and Manasseh, who bounded Dan on the north. "The hand of the house of Joseph lay heavy," sc., upon the Amorites in the towns already named on the borders of Ephraim. For the expression itself, comp. 1Kings 5:6; Ps 32:4.
John Gill
1:29 Neither did Ephraim drive out the Canaanites that dwelt in Gezer,.... Not so much as made them tributaries, but made a covenant with them, it is probable, contrary to the express will of God:
but the Canaanites dwelt in Gezer among them; the Ephraimites agreeing to it, and here they dwelt to the times of Solomon; See Gill on Josh 16:10; where indeed they are said to be under tribute; but that seems to respect some later time, and not when they were first admitted to dwell among them, since no mention is made of it here.
John Wesley
1:29 In Gezer - Which they possessed 'till Solomon's time, 3Kings 9:16.
1:301:30: Եւ Զաբուղոն՝ ո՛չ եբարձ զբնակիչսն Կեդրոնի, եւ զբնակիչսն Ամանայ. եւ բնակեաց Քանանացին ՚ի մէջ նորա. եւ եղեւ նմա հարկատո՛ւ։
30. Զաբուղոնն էլ չվերացրեց Կեդրոնի բնակիչներին ու Ամանի բնակիչներին, եւ քանանացիները բնակուեցին նրանց մէջ եւ նրանց հարկատու եղան:
30 Զաբուղոն Կեթրոնի բնակիչները եւ Նաաղօլի բնակիչները չվռնտեց ու Քանանացիները անոնց մէջ բնակելով հարկատու եղան։
Եւ Զաբուղոն ոչ եբարձ զբնակիչսն Կեդրոնի եւ զբնակիչսն Ամանայ. եւ բնակեաց Քանանացին ի մէջ նորա, եւ եղեւ նմա հարկատու:

1:30: Եւ Զաբուղոն՝ ո՛չ եբարձ զբնակիչսն Կեդրոնի, եւ զբնակիչսն Ամանայ. եւ բնակեաց Քանանացին ՚ի մէջ նորա. եւ եղեւ նմա հարկատո՛ւ։
30. Զաբուղոնն էլ չվերացրեց Կեդրոնի բնակիչներին ու Ամանի բնակիչներին, եւ քանանացիները բնակուեցին նրանց մէջ եւ նրանց հարկատու եղան:
30 Զաբուղոն Կեթրոնի բնակիչները եւ Նաաղօլի բնակիչները չվռնտեց ու Քանանացիները անոնց մէջ բնակելով հարկատու եղան։
zohrab-1805▾ eastern-1994▾ western am▾
1:301:30: И Завулон не изгнал жителей Китрона и жителей Наглола, и жили Хананеи среди их и платили им дань.
1:30 καὶ και and; even Ζαβουλων ζαβουλων Zaboulōn; Zavulon οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove τοὺς ο the κατοικοῦντας κατοικεω settle Κεδρων κεδρων Kedrōn; Kethron οὐδὲ ουδε not even; neither τοὺς ο the κατοικοῦντας κατοικεω settle Δωμανα δωμανα and; even κατῴκησεν κατοικεω settle ὁ ο the Χαναναῖος χαναναιος Chananaios; Khananeos ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for φόρον φορος.1 income tax
1:30 זְבוּלֻ֗ן zᵊvûlˈun זְבוּלֻן Zebulun לֹ֤א lˈō לֹא not הֹורִישׁ֙ hôrîš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit קִטְרֹ֔ון qiṭrˈôn קִטְרֹון Kitron וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit נַהֲלֹ֑ל nahᵃlˈōl נַהֲלֹל Nahalol וַ wa וְ and יֵּ֤שֶׁב yyˈēšev ישׁב sit הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite בְּ bᵊ בְּ in קִרְבֹּ֔ו qirbˈô קֶרֶב interior וַ wa וְ and יִּֽהְי֖וּ yyˈihyˌû היה be לָ lā לְ to מַֽס׃ ס mˈas . s מַס forced labour
1:30. Zabulon non delevit habitatores Cetron et Naalon sed habitavit Chananeus in medio eius factusque est ei tributariusZabulon destroyed not the inhabitants of Cetron, and Naalol: but the Chanaanite dwelt among them, and became their tributary.
30. Zebulun drave not out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributary.
1:30. Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.
1:30. Zebulun did not wipe out the inhabitants of Kitron and of Nahalal. Instead, the Canaanite lived in their midst and became their tributary.
Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries:

1:30: И Завулон не изгнал жителей Китрона и жителей Наглола, и жили Хананеи среди их и платили им дань.
1:30
καὶ και and; even
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
τοὺς ο the
κατοικοῦντας κατοικεω settle
Κεδρων κεδρων Kedrōn; Kethron
οὐδὲ ουδε not even; neither
τοὺς ο the
κατοικοῦντας κατοικεω settle
Δωμανα δωμανα and; even
κατῴκησεν κατοικεω settle
ο the
Χαναναῖος χαναναιος Chananaios; Khananeos
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτῷ αυτος he; him
εἰς εις into; for
φόρον φορος.1 income tax
1:30
זְבוּלֻ֗ן zᵊvûlˈun זְבוּלֻן Zebulun
לֹ֤א lˈō לֹא not
הֹורִישׁ֙ hôrîš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit
קִטְרֹ֔ון qiṭrˈôn קִטְרֹון Kitron
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit
נַהֲלֹ֑ל nahᵃlˈōl נַהֲלֹל Nahalol
וַ wa וְ and
יֵּ֤שֶׁב yyˈēšev ישׁב sit
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
בְּ bᵊ בְּ in
קִרְבֹּ֔ו qirbˈô קֶרֶב interior
וַ wa וְ and
יִּֽהְי֖וּ yyˈihyˌû היה be
לָ לְ to
מַֽס׃ ס mˈas . s מַס forced labour
1:30. Zabulon non delevit habitatores Cetron et Naalon sed habitavit Chananeus in medio eius factusque est ei tributarius
Zabulon destroyed not the inhabitants of Cetron, and Naalol: but the Chanaanite dwelt among them, and became their tributary.
1:30. Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.
1:30. Zebulun did not wipe out the inhabitants of Kitron and of Nahalal. Instead, the Canaanite lived in their midst and became their tributary.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:30: Neither did Zebulun drive out - See on Jos 19:10-15 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: Kitron: The Talmudists say Kitron is "tzippor," that is, Sepphoris, or Diocesarea, a celebrated city of Galilee, now the village Safoury, situated in the plain of Esdraelon, twenty miles (north-west) from Tiberias, according to Benjamin of Tudela.
Nahalol: Jos 19:15
Geneva 1599
1:30 Neither did (m) Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.
(m) That is, the tribe of Zebulun as is also to be understood of the rest.
John Gill
1:30 Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol,.... The first of these seems to be the same with Kattah or Kartah, and the latter with Nahalal, both cities given to the Levites, Josh 19:15; which perhaps was the reason of their sloth in driving them out; though it aggravated their sin not to take care to rid those cities of the Canaanites, which were given to religious persons:
but the Canaanites dwelt among them, and became tributaries; which is observed so far in their favour, that they exerted themselves to make them tributaries, which was more than was done by some others.
1:311:31: Եւ Ասեր՝ ո՛չ եբարձ զբնակիչսն Ակքովայ, եւ եղեւ նմա հարկատո՛ւ. եւ զբնակիչսն Դովրայ, եւ զբնակիչսն Սիդոնի, եւ զբնակիչսն Դալափայ, եւ զԱքազիփ, եւ զԵղ՚փա, եւ զԱփեկ, եւ զՌովբ[2458]. [2458] Ոմանք. Զբնակիչսն Աքովրայ... եւ զբնակիչսն Գաղափայ... եւ զՌովկ։
31. Ասերը չվերացրեց Ակքովի բնակիչներին, որոնք նրան հարկատու եղան, նաեւ Դորի, Սիդոնի, Դալափի, Աքազիփի, Ելփայի, Ափէկի, Ռոբի բնակիչներին:
31 Ասեր Ակքովին բնակիչները՝ Սիդոնի, Աքղաբի, Աքեզիբի, Ելբայի, Ափէկի ու Րոոբի բնակիչները՝ չվռնտեց.
Եւ Ասեր ոչ եբարձ զբնակիչսն Ակքովայ, [28]եւ եղեւ նմա հարկատու. եւ զբնակիչսն Դովրայ,`` եւ զբնակիչսն Սիդոնի, եւ զբնակիչսն Աքլափայ, եւ զԱքազիփ եւ զԵլփա եւ զԱփեկ եւ զՌովբ:

1:31: Եւ Ասեր՝ ո՛չ եբարձ զբնակիչսն Ակքովայ, եւ եղեւ նմա հարկատո՛ւ. եւ զբնակիչսն Դովրայ, եւ զբնակիչսն Սիդոնի, եւ զբնակիչսն Դալափայ, եւ զԱքազիփ, եւ զԵղ՚փա, եւ զԱփեկ, եւ զՌովբ[2458].
[2458] Ոմանք. Զբնակիչսն Աքովրայ... եւ զբնակիչսն Գաղափայ... եւ զՌովկ։
31. Ասերը չվերացրեց Ակքովի բնակիչներին, որոնք նրան հարկատու եղան, նաեւ Դորի, Սիդոնի, Դալափի, Աքազիփի, Ելփայի, Ափէկի, Ռոբի բնակիչներին:
31 Ասեր Ակքովին բնակիչները՝ Սիդոնի, Աքղաբի, Աքեզիբի, Ելբայի, Ափէկի ու Րոոբի բնակիչները՝ չվռնտեց.
zohrab-1805▾ eastern-1994▾ western am▾
1:311:31: И Асир не изгнал жителей Акко [которые платили ему дань, и жителей Дора] и жителей Сидона и Ахлава, Ахзива, Хелвы, Афека и Рехова.
1:31 καὶ και and; even Ασηρ ασηρ Asēr; Asir οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove τοὺς ο the κατοικοῦντας κατοικεω settle Ακχω ακχω and; even ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for φόρον φορος.1 income tax καὶ και and; even τοὺς ο the κατοικοῦντας κατοικεω settle Δωρ δωρ and; even τοὺς ο the κατοικοῦντας κατοικεω settle Σιδῶνα σιδων Sidōn; Sithon καὶ και and; even τοὺς ο the κατοικοῦντας κατοικεω settle Ααλαφ ααλαφ and; even τὸν ο the Ασχαζι ασχαζι and; even τὸν ο the Χελβα χελβα and; even τὸν ο the Ναϊ ναι and; even τὸν ο the Ερεω ερεω Ereō; Ereo
1:31 אָשֵׁ֗ר ʔāšˈēr אָשֵׁר Asher לֹ֤א lˈō לֹא not הֹורִישׁ֙ hôrîš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit עַכֹּ֔ו ʕakkˈô עַכֹּו Acco וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit צִידֹ֑ון ṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַחְלָ֤ב ʔaḥlˈāv אַחְלָב Ahlab וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַכְזִיב֙ ʔaḵzîv אַכְזִיב Aczib וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֶלְבָּ֔ה ḥelbˈā חֶלְבָּה Helbah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲפִ֖יק ʔᵃfˌîq אֲפִיק Aphek וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רְחֹֽב׃ rᵊḥˈōv רְחֹב Rehob
1:31. Aser quoque non delevit habitatores Achcho et Sidonis Alab et Achazib et Alba et Afec et RoobAser also destroyed not the inhabitants of Accho, and of Sidon, of Ahalab, and of Achazib, and of Helba, and of Aphec, and of Rohob:
31. Asher drave not out the inhabitants of Acco, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob:
1:31. Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob:
1:31. Likewise, Asher did not destroy the inhabitants of Acco and Sidon, Ahlab and Achzib, and Helbah, and Aphik, and Rehob.
Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob:

1:31: И Асир не изгнал жителей Акко [которые платили ему дань, и жителей Дора] и жителей Сидона и Ахлава, Ахзива, Хелвы, Афека и Рехова.
1:31
καὶ και and; even
Ασηρ ασηρ Asēr; Asir
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ακχω ακχω and; even
ἐγένετο γινομαι happen; become
αὐτῷ αυτος he; him
εἰς εις into; for
φόρον φορος.1 income tax
καὶ και and; even
τοὺς ο the
κατοικοῦντας κατοικεω settle
Δωρ δωρ and; even
τοὺς ο the
κατοικοῦντας κατοικεω settle
Σιδῶνα σιδων Sidōn; Sithon
καὶ και and; even
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ααλαφ ααλαφ and; even
τὸν ο the
Ασχαζι ασχαζι and; even
τὸν ο the
Χελβα χελβα and; even
τὸν ο the
Ναϊ ναι and; even
τὸν ο the
Ερεω ερεω Ereō; Ereo
1:31
אָשֵׁ֗ר ʔāšˈēr אָשֵׁר Asher
לֹ֤א lˈō לֹא not
הֹורִישׁ֙ hôrîš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
עַכֹּ֔ו ʕakkˈô עַכֹּו Acco
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit
צִידֹ֑ון ṣîḏˈôn צִידֹון Sidon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַחְלָ֤ב ʔaḥlˈāv אַחְלָב Ahlab
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַכְזִיב֙ ʔaḵzîv אַכְזִיב Aczib
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֶלְבָּ֔ה ḥelbˈā חֶלְבָּה Helbah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲפִ֖יק ʔᵃfˌîq אֲפִיק Aphek
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רְחֹֽב׃ rᵊḥˈōv רְחֹב Rehob
1:31. Aser quoque non delevit habitatores Achcho et Sidonis Alab et Achazib et Alba et Afec et Roob
Aser also destroyed not the inhabitants of Accho, and of Sidon, of Ahalab, and of Achazib, and of Helba, and of Aphec, and of Rohob:
1:31. Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob:
1:31. Likewise, Asher did not destroy the inhabitants of Acco and Sidon, Ahlab and Achzib, and Helbah, and Aphik, and Rehob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:31: Neither did Asher - See on Jos 19:24-31 (note).
Accho - Supposed to be the city of Ptolemais, near to Mount Carmel.
Albert Barnes: Notes on the Bible - 1834
1:31: Compare the marginal reference. Accho, afterward called Ptolemais, now Akka or St. Jean d'Acre, is named here for the first time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: Asher: Jos 19:24-30
Accho: Accho, the Ptolemais of the Greeks and Romans, and called Saint John of Acre by the Crusaders, is situated on the Mediterranean, in a fine plain, at the north angle of a bay to which it gives name, and which extends in a semicircle of three leagues as far as Carmel, and nine leagues from Tyre.
Zidon: Another celebrated city of Phoenicia, now Saide, situated in a fine country on the Mediterranean, 400 stadia from Berytus, and 200 (north) from Tyre, according to Strabo, one day's journey from Paneas, according to Josephus, and sixty-six miles from Damascus, according to Abulfeda.
Achzib: Or, Ecdippa, now Zib, nine miles north, from Accho.
John Gill
1:31 Neither did Asher drive out the inhabitants of Accho,.... The same with Ptolemais; see Gill on Acts 21:7; so called from the first Ptolemy king of Egypt, who enlarged it; but it has since recovered its ancient name pretty nearly, and is now called Acca or Acra."On its north and east sides (Mr. Maundrell says (w)) it is encompassed with a spacious and fertile plain; on the west it is washed by the Mediterranean sea; and on the south by a large bay, extending from the city as far as Mount Carmel:"
nor the inhabitants of Zidon; a well known city in Phoenicia, belonging to this tribe, see Josh 19:28,
nor of Ahlab, nor of Achzib, nor Helbah, nor Aphik, nor of Rehob; two of these places, Ahlab and Helbah, are not mentioned among the cities of the tribe of Asher, Josh 19:24; unless Helbah is the same with Helkath, Judg 1:25; of the rest, Achzib; see Gill on Josh 19:29, Aphik, and Rehob; see Gill on Josh 19:30.
(w) Journey from Aleppo, p. 54.
1:321:32: եւ բնակեա՛ց Ասեր ՚ի մէջ Քանանացւոյն բնակելոյն յերկրին. քանզի ո՛չ կարացին բառնալ զնա։
32. Ասերացիները բնակուեցին այդ երկրում ապրող քանանացիների մէջ, որովհետեւ չկարողացան վերացնել նրանց:
32 Հապա Ասերեանները այն երկիրը բնակող Քանանացիներուն մէջ բնակեցան, որովհետեւ զիրենք չվռնտեցին։
եւ բնակեաց Ասեր ի մէջ Քանանացւոյն բնակելոյն յերկրին. քանզի ոչ կարացին բառնալ զնա:

1:32: եւ բնակեա՛ց Ասեր ՚ի մէջ Քանանացւոյն բնակելոյն յերկրին. քանզի ո՛չ կարացին բառնալ զնա։
32. Ասերացիները բնակուեցին այդ երկրում ապրող քանանացիների մէջ, որովհետեւ չկարողացան վերացնել նրանց:
32 Հապա Ասերեանները այն երկիրը բնակող Քանանացիներուն մէջ բնակեցան, որովհետեւ զիրենք չվռնտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:321:32: И жил Асир среди Хананеев, жителей земли той, ибо не изгнал их.
1:32 καὶ και and; even κατῴκησεν κατοικεω settle ὁ ο the Ασηρ ασηρ Asēr; Asir ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the Χαναναίου χαναναιος Chananaios; Khananeos τοῦ ο the κατοικοῦντος κατοικεω settle τὴν ο the γῆν γη earth; land ὅτι οτι since; that οὐκ ου not ἠδυνήθη δυναμαι able; can ἐξᾶραι εξαιρω lift out / up; remove αὐτόν αυτος he; him
1:32 וַ wa וְ and יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit הָ hā הַ the אָ֣שֵׁרִ֔י ʔˈāšērˈî אָשֵׁרִי from Asher בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הַֽ hˈa הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֖י kˌî כִּי that לֹ֥א lˌō לֹא not הֹורִישֹֽׁו׃ ס hôrîšˈô . s ירשׁ trample down
1:32. habitavitque in medio Chananei habitatoris illius terrae nec interfecit eumAnd he dwelt in the midst of the Chanaanites, the inhabitants of that land, and did not slay them.
32. but the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out.
1:32. But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out.
1:32. And he lived in the midst of the Canaanites, the inhabitants of that land, for he did not put them to death.
But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out:

1:32: И жил Асир среди Хананеев, жителей земли той, ибо не изгнал их.
1:32
καὶ και and; even
κατῴκησεν κατοικεω settle
ο the
Ασηρ ασηρ Asēr; Asir
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
Χαναναίου χαναναιος Chananaios; Khananeos
τοῦ ο the
κατοικοῦντος κατοικεω settle
τὴν ο the
γῆν γη earth; land
ὅτι οτι since; that
οὐκ ου not
ἠδυνήθη δυναμαι able; can
ἐξᾶραι εξαιρω lift out / up; remove
αὐτόν αυτος he; him
1:32
וַ wa וְ and
יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit
הָ הַ the
אָ֣שֵׁרִ֔י ʔˈāšērˈî אָשֵׁרִי from Asher
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הַֽ hˈa הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֖י kˌî כִּי that
לֹ֥א lˌō לֹא not
הֹורִישֹֽׁו׃ ס hôrîšˈô . s ירשׁ trample down
1:32. habitavitque in medio Chananei habitatoris illius terrae nec interfecit eum
And he dwelt in the midst of the Chanaanites, the inhabitants of that land, and did not slay them.
1:32. But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out.
1:32. And he lived in the midst of the Canaanites, the inhabitants of that land, for he did not put them to death.
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Albert Barnes: Notes on the Bible - 1834
1:32: It is an evidence of the power of the Canaanite in this portion of the land that it is not said (compare Jdg 1:30) that the Canaanites dwelt among the Asherites, but that the Asherites (and Jdg 1:33, Naphtali) "dwelt among the Canaanites;" nor are the Canaanites in Accho, Zidon, and the other Asherite cities, said to have become tributaries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:32: Psa 106:34, Psa 106:35
Geneva 1599
1:32 But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them (n) out.
(n) But made them pay tribute as the others did.
John Gill
1:32 But the Asherites dwelt among the Canaanites, the inhabitants of the land,.... They were in a worse condition than those before mentioned; for the Canaanites were possessed of their country, especially of the above cities, and were masters of them; and the Asherites only dwelt among them upon sufferance:
for they did not drive them out; either they did not attempt it, or they could not do it, and contented themselves with having leave to dwell among them.
1:331:33: Եւ Նեփթաղիմ՝ ո՛չ եբարձ զբնակիչսն Բեթսամիւսայ, եւ ո՛չ զբնակիչսն Բեթանաթայ. եւ բնակեաց Նեփթաղիմ ՚ի մէջ Քանանացւոյն բնակելոյ յերկրին. եւ բնակիչքն Բեթսամիւսայ եւ Բեթանաթայ եղեն նմա հարկատո՛ւք։
33. Նեփթաղիմը չվերացրեց Բեթսամիւսի բնակիչներին, ոչ էլ Բեթանաթի բնակիչներին: Նեփթաղիմը բնակուեց այդ երկրում ապրող քանանացիների մէջ, իսկ Բեթսամիւսի եւ Բեթանաթի բնակիչները նրան հարկատու եղան:
33 Նեփթաղիմ՝ Բեթսամիւսի բնակիչներն ու Բեթանաթի բնակիչները չվռնտեց, հապա այն երկիրը բնակող Քանանացիներուն մէջ բնակեցաւ եւ Բեթսամիւսի ու Բեթանաթի բնակիչները անոր հարկատու եղան։
Եւ Նեփթաղիմ ոչ եբարձ զբնակիչսն Բեթսամիւսայ եւ ոչ զբնակիչսն Բեթանաթայ. եւ բնակեաց Նեփթաղիմ ի մէջ Քանանացւոյն բնակելոյ յերկրին. եւ բնակիչքն Բեթսամիւսայ եւ Բեթանաթայ եղեն նմա հարկատուք:

1:33: Եւ Նեփթաղիմ՝ ո՛չ եբարձ զբնակիչսն Բեթսամիւսայ, եւ ո՛չ զբնակիչսն Բեթանաթայ. եւ բնակեաց Նեփթաղիմ ՚ի մէջ Քանանացւոյն բնակելոյ յերկրին. եւ բնակիչքն Բեթսամիւսայ եւ Բեթանաթայ եղեն նմա հարկատո՛ւք։
33. Նեփթաղիմը չվերացրեց Բեթսամիւսի բնակիչներին, ոչ էլ Բեթանաթի բնակիչներին: Նեփթաղիմը բնակուեց այդ երկրում ապրող քանանացիների մէջ, իսկ Բեթսամիւսի եւ Բեթանաթի բնակիչները նրան հարկատու եղան:
33 Նեփթաղիմ՝ Բեթսամիւսի բնակիչներն ու Բեթանաթի բնակիչները չվռնտեց, հապա այն երկիրը բնակող Քանանացիներուն մէջ բնակեցաւ եւ Բեթսամիւսի ու Բեթանաթի բնակիչները անոր հարկատու եղան։
zohrab-1805▾ eastern-1994▾ western am▾
1:331:33: И Неффалим не изгнал жителей Вефсамиса и жителей Бефанафа и жил среди Хананеев, жителей земли той; жители же Вефсамиса и Бефанафа были его данниками.
1:33 καὶ και and; even Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim οὐκ ου not ἐξῆρεν εξαιρω lift out / up; remove τοὺς ο the κατοικοῦντας κατοικεω settle Βαιθσαμυς βαιθσαμυς and; even τοὺς ο the κατοικοῦντας κατοικεω settle Βαιθαναθ βαιθαναθ and; even κατῴκησεν κατοικεω settle Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the Χαναναίου χαναναιος Chananaios; Khananeos τοῦ ο the κατοικοῦντος κατοικεω settle τὴν ο the γῆν γη earth; land οἱ ο the δὲ δε though; while κατοικοῦντες κατοικεω settle Βαιθσαμυς βαιθσαμυς and; even τὴν ο the Βαιθενεθ βαιθενεθ happen; become αὐτοῖς αυτος he; him εἰς εις into; for φόρον φορος.1 income tax
1:33 נַפְתָּלִ֗י naftālˈî נַפְתָּלִי Naphtali לֹֽא־ lˈō- לֹא not הֹורִ֞ישׁ hôrˈîš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵ֤י yōšᵊvˈê ישׁב sit בֵֽית־שֶׁ֨מֶשׁ֙ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit בֵית־עֲנָ֔ת vêṯ-ʕᵃnˈāṯ בֵּית עֲנָת Beth Anath וַ wa וְ and יֵּ֕שֶׁב yyˈēšev ישׁב sit בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הַֽ hˈa הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יֹשְׁבֵ֤י yōšᵊvˈê ישׁב sit בֵֽית־שֶׁ֨מֶשׁ֙ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh וּ û וְ and בֵ֣ית עֲנָ֔ת vˈêṯ ʕᵃnˈāṯ בֵּית עֲנָת Beth Anath הָי֥וּ hāyˌû היה be לָהֶ֖ם lāhˌem לְ to לָ lā לְ to מַֽס׃ ס mˈas . s מַס forced labour
1:33. Nepthali non delevit habitatores Bethsemes et Bethanath et habitavit inter Chananeum habitatorem terrae fueruntque ei Bethsemitae et Bethanitae tributariiNephthali also destroyed not the inhabitants of Bethsames, and of Bethanath: and he dwelt in the midst of the Chanaanites, the inhabitants of the land, and the Bethsamites and Bethanites were tributaries to him.
33. Naphtali drave not out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of Beth-anath became tributary unto them.
1:33. Neither did Naphtali drive out the inhabitants of Bethshemesh, nor the inhabitants of Bethanath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Bethshemesh and of Bethanath became tributaries unto them.
1:33. Naphtali also did not wipe out the inhabitants of Beth-shemesh and Bethanath. And he lived among the Canaanite inhabitants of the land. And the Beth-shemeshites and Bethanathites were tributaries to him.
Neither did Naphtali drive out the inhabitants of Beth- shemesh, nor the inhabitants of Beth- anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth- shemesh and of Beth- anath became tributaries unto them:

1:33: И Неффалим не изгнал жителей Вефсамиса и жителей Бефанафа и жил среди Хананеев, жителей земли той; жители же Вефсамиса и Бефанафа были его данниками.
1:33
καὶ και and; even
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
οὐκ ου not
ἐξῆρεν εξαιρω lift out / up; remove
τοὺς ο the
κατοικοῦντας κατοικεω settle
Βαιθσαμυς βαιθσαμυς and; even
τοὺς ο the
κατοικοῦντας κατοικεω settle
Βαιθαναθ βαιθαναθ and; even
κατῴκησεν κατοικεω settle
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
Χαναναίου χαναναιος Chananaios; Khananeos
τοῦ ο the
κατοικοῦντος κατοικεω settle
τὴν ο the
γῆν γη earth; land
οἱ ο the
δὲ δε though; while
κατοικοῦντες κατοικεω settle
Βαιθσαμυς βαιθσαμυς and; even
τὴν ο the
Βαιθενεθ βαιθενεθ happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
φόρον φορος.1 income tax
1:33
נַפְתָּלִ֗י naftālˈî נַפְתָּלִי Naphtali
לֹֽא־ lˈō- לֹא not
הֹורִ֞ישׁ hôrˈîš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
יֹשְׁבֵ֤י yōšᵊvˈê ישׁב sit
בֵֽית־שֶׁ֨מֶשׁ֙ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
בֵית־עֲנָ֔ת vêṯ-ʕᵃnˈāṯ בֵּית עֲנָת Beth Anath
וַ wa וְ and
יֵּ֕שֶׁב yyˈēšev ישׁב sit
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הַֽ hˈa הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יֹשְׁבֵ֤י yōšᵊvˈê ישׁב sit
בֵֽית־שֶׁ֨מֶשׁ֙ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
וּ û וְ and
בֵ֣ית עֲנָ֔ת vˈêṯ ʕᵃnˈāṯ בֵּית עֲנָת Beth Anath
הָי֥וּ hāyˌû היה be
לָהֶ֖ם lāhˌem לְ to
לָ לְ to
מַֽס׃ ס mˈas . s מַס forced labour
1:33. Nepthali non delevit habitatores Bethsemes et Bethanath et habitavit inter Chananeum habitatorem terrae fueruntque ei Bethsemitae et Bethanitae tributarii
Nephthali also destroyed not the inhabitants of Bethsames, and of Bethanath: and he dwelt in the midst of the Chanaanites, the inhabitants of the land, and the Bethsamites and Bethanites were tributaries to him.
1:33. Neither did Naphtali drive out the inhabitants of Bethshemesh, nor the inhabitants of Bethanath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Bethshemesh and of Bethanath became tributaries unto them.
1:33. Naphtali also did not wipe out the inhabitants of Beth-shemesh and Bethanath. And he lived among the Canaanite inhabitants of the land. And the Beth-shemeshites and Bethanathites were tributaries to him.
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Adam Clarke: Commentary on the Bible - 1831
1:33: Neither did Naphtali - See the notes on Jos 19:32-39 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:33: Naphtali: Jos 19:32-38
he dwelt: Jdg 1:32
became: Jdg 1:30, Jdg 1:35; Psa 18:24
John Gill
1:33 Neither did Naphtali drive out the inhabitants of Bethshemesh, nor the inhabitants of Bethanath,.... Of which places See Gill on Josh 19:38,
but he dwelt among the Canaanites, the inhabitants of the land; in the same disgraceful manner as Asher did, owing to cowardice or sloth:
nevertheless, the inhabitants of Bethshemesh, and of Bethanath, became tributaries unto them; these two cities did at length exert themselves, and got the mastery over the Canaanites, as to make them pay tribute to them; though they ought to have expelled them, and even destroyed them, according to the command of God, but avarice prevailed over them.
1:341:34: Եւ նեղեա՛ց Ամուրհացին զորդիսն Դանայ ՚ի լերինն. զի ո՛չ տայր նոցա թոյլ իջանել ՚ի հովիտսն[2459]։ [2459] Ոմանք. Զի ո՛չ ետ նոցա թոյլ։
34. Ամորհացիները Դանի որդիներին նեղեցին լերան վրայ, որովհետեւ նրանց թոյլ չէին տալիս իջնել հովիտները:
34 Ամօրհացիները Դանի որդիները լերան վրայ նեղը ձգեցին, քանզի անոնց չթողուցին որ հովիտները իջնեն։
Եւ նեղեաց Ամովրհացին զորդիսն Դանայ ի լերինն, զի ոչ տայր նոցա թոյլ իջանել ի հովիտսն:

1:34: Եւ նեղեա՛ց Ամուրհացին զորդիսն Դանայ ՚ի լերինն. զի ո՛չ տայր նոցա թոյլ իջանել ՚ի հովիտսն[2459]։
[2459] Ոմանք. Զի ո՛չ ետ նոցա թոյլ։
34. Ամորհացիները Դանի որդիներին նեղեցին լերան վրայ, որովհետեւ նրանց թոյլ չէին տալիս իջնել հովիտները:
34 Ամօրհացիները Դանի որդիները լերան վրայ նեղը ձգեցին, քանզի անոնց չթողուցին որ հովիտները իջնեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:341:34: И стеснили Аморреи сынов Дановых в горах, ибо не давали им сходить на долину.
1:34 καὶ και and; even ἐξέθλιψεν εκθλιβω the Αμορραῖος αμορραιος the υἱοὺς υιος son Δαν δαν into; for τὸ ο the ὄρος ορος mountain; mount ὅτι οτι since; that οὐκ ου not ἀφῆκαν αφιημι dismiss; leave αὐτὸν αυτος he; him καταβῆναι καταβαινω step down; descend εἰς εις into; for τὴν ο the κοιλάδα κοιλας hollow
1:34 וַ wa וְ and יִּלְחֲצ֧וּ yyilḥᵃṣˈû לחץ press הָ hā הַ the אֱמֹרִ֛י ʔᵉmōrˈî אֱמֹרִי Amorite אֶת־ ʔeṯ- אֵת [object marker] בְּנֵי־ bᵊnê- בֵּן son דָ֖ן ḏˌān דָּן Dan הָ hā הַ the הָ֑רָה hˈārā הַר mountain כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not נְתָנֹ֖ו nᵊṯānˌô נתן give לָ lā לְ to רֶ֥דֶת rˌeḏeṯ ירד descend לָ lā לְ to † הַ the עֵֽמֶק׃ ʕˈēmeq עֵמֶק valley
1:34. artavitque Amorreus filios Dan in monte nec dedit eis locum ut ad planiora descenderentAnd the Amorrhite straitened the children of Dan in the mountain, and gave them not a place to go down to the plain:
34. And the Amorites forced the children of Dan into the hill country: for they would not suffer them to come down to the valley:
1:34. And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:
1:34. And the Amorite hemmed in the sons of Dan on the mountain, and did not give them a place, so that they might descend to the flatlands.
And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:

1:34: И стеснили Аморреи сынов Дановых в горах, ибо не давали им сходить на долину.
1:34
καὶ και and; even
ἐξέθλιψεν εκθλιβω the
Αμορραῖος αμορραιος the
υἱοὺς υιος son
Δαν δαν into; for
τὸ ο the
ὄρος ορος mountain; mount
ὅτι οτι since; that
οὐκ ου not
ἀφῆκαν αφιημι dismiss; leave
αὐτὸν αυτος he; him
καταβῆναι καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
κοιλάδα κοιλας hollow
1:34
וַ wa וְ and
יִּלְחֲצ֧וּ yyilḥᵃṣˈû לחץ press
הָ הַ the
אֱמֹרִ֛י ʔᵉmōrˈî אֱמֹרִי Amorite
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵי־ bᵊnê- בֵּן son
דָ֖ן ḏˌān דָּן Dan
הָ הַ the
הָ֑רָה hˈārā הַר mountain
כִּי־ kî- כִּי that
לֹ֥א lˌō לֹא not
נְתָנֹ֖ו nᵊṯānˌô נתן give
לָ לְ to
רֶ֥דֶת rˌeḏeṯ ירד descend
לָ לְ to
הַ the
עֵֽמֶק׃ ʕˈēmeq עֵמֶק valley
1:34. artavitque Amorreus filios Dan in monte nec dedit eis locum ut ad planiora descenderent
And the Amorrhite straitened the children of Dan in the mountain, and gave them not a place to go down to the plain:
1:34. And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:
1:34. And the Amorite hemmed in the sons of Dan on the mountain, and did not give them a place, so that they might descend to the flatlands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-36: Если в северных коленах пассивность израильтян относительно прежних владельцев завоеванной местности обнаружилась только в оскудении ревности относительно изгнания их, то в колене Дановом она приняла характер даже некоторой стесненности самих израильтян. Жившие там прежде аморреи оставались жить в этой местности после поселения колена Данова, занимая "гору Xерес", отождествляемую с Ир-Шемеш (Нав. XIX:41), Аиалон, Шаалвим (ср. Нав. XIX:42) и вообще территорию, лежащую между Идумеей и коленом Дановым, от возвышенности Акравим, на юг от Мертвого моря (ср. Чис. XXXIV:4) до Селы, т. е. Петры (ср. Нав. XIX:47-48), и стесняя данитян. И лишь впоследствии аморреи стали данниками колена Ефремова.
Adam Clarke: Commentary on the Bible - 1831
1:34: The Amorites forced the children of Dan, etc. - Just as the ancient Britons were driven into the mountains of Wales by the Romans; and the native Indians driven back into the woods by the British settlers in America.
Albert Barnes: Notes on the Bible - 1834
1:34: The Amorites are usually found in the mountain Num 13:29; Jos 10:6. Here they dwell in the valley, of which the monuments of Rameses III show them to have been in possession when that monarch invaded Syria. It was their great strength in this district, and their forcible detention of the territory of Dan, which led to the expedition of the Danites Judg. 18. The house of Joseph lent their powerful aid in subduing them, probably in the times of the Judges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:34: Jdg 18:1; Jos 19:47
John Gill
1:34 And the Amorites forced the children of Dan into the mountain,.... Into the mountainous part of the tribe of Dan; the most noted mountains in it were Sear and Baalah, which lay on the border of Judah, Josh 15:10; Joppa in this tribe was built on an high rock, and so Gibbethon, as its name seems to import, perhaps was built on a hill or mountain, as were the cities after mentioned:
for they would not suffer them to come down to the valley; which lay between Joppa and Caesarea, the plain of Sharon, in which were Lydda, Jamnia, &c. which belonged to their tribe, and they afterwards enjoyed; See Gill on Josh 19:48.
John Wesley
1:34 The valley - That is, into the plain country; which was the occasion of that expedition for the getting new quarters, of which we read Josh 19:47-48 and Jdg. 18:1-31.
1:351:35: Եւ սկսաւ Ամուրհացին բնակել ՚ի լերինն Մուրտաստանի. ուր արջք եւ աղուէսք ՚ի Մուրտաստանսն եւ ՚ի Սաղապին։ Եւ ծանրացա՛ւ ձեռն Յովսեփայ ՚ի վերայ Ամուրհացւոյն. եւ եղեն նոցա հարկատուս[2460]. [2460] Ոսկան. ՚Ի լերինն Բուրաստանի։ Ուր ոմանք. Մուրաստանի... ՚ի Մուրաստանն եւ ՚ի Սաղաբին... եւ եղեւ նոցա հարկատու։
35. Եւ ամորհացիները շարունակեցին բնակուել Մրտենիների լերան վրայ: Այնտեղ, Մրտաստանում եւ Սաղապինում արջեր եւ աղուէսներ կային: Յովսէփի տոհմի ձեռքը ծանրացաւ ամորհացիների վրայ, եւ ամորհացիները հարկատու եղան նրանց:
35 Ամօրհացիները հաստատամտութեամբ Հարէս լեռը, Այեղոն ու Սաղաբինի մէջ բնակեցան. բայց երբ Յովսէփին տանը ձեռքը ուժովցաւ, անոնք հարկատու եղան։
Եւ [29]սկսաւ Ամովրհացին բնակել ի լերինն [30]Մուրտաստանի, ուր արջք եւ աղուէսք ի Մուրտաստանսն`` եւ ի Սաղապին. եւ ծանրացաւ ձեռն Յովսեփայ ի վերայ Ամովրհացւոյն, եւ եղեն նոցա հարկատուս:

1:35: Եւ սկսաւ Ամուրհացին բնակել ՚ի լերինն Մուրտաստանի. ուր արջք եւ աղուէսք ՚ի Մուրտաստանսն եւ ՚ի Սաղապին։ Եւ ծանրացա՛ւ ձեռն Յովսեփայ ՚ի վերայ Ամուրհացւոյն. եւ եղեն նոցա հարկատուս[2460].
[2460] Ոսկան. ՚Ի լերինն Բուրաստանի։ Ուր ոմանք. Մուրաստանի... ՚ի Մուրաստանն եւ ՚ի Սաղաբին... եւ եղեւ նոցա հարկատու։
35. Եւ ամորհացիները շարունակեցին բնակուել Մրտենիների լերան վրայ: Այնտեղ, Մրտաստանում եւ Սաղապինում արջեր եւ աղուէսներ կային: Յովսէփի տոհմի ձեռքը ծանրացաւ ամորհացիների վրայ, եւ ամորհացիները հարկատու եղան նրանց:
35 Ամօրհացիները հաստատամտութեամբ Հարէս լեռը, Այեղոն ու Սաղաբինի մէջ բնակեցան. բայց երբ Յովսէփին տանը ձեռքը ուժովցաւ, անոնք հարկատու եղան։
zohrab-1805▾ eastern-1994▾ western am▾
1:351:35: И остались Аморреи жить на горе Херес [где медведи и лисицы], в Аиалоне и Шаалвиме; но рука сынов Иосифовых одолела [Аморреев], и сделались они данниками им.
1:35 καὶ και and; even ἤρξατο αρχω rule; begin ὁ ο the Αμορραῖος αμορραιος settle ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῷ ο the ὀστρακώδει οστρακωδης in ᾧ ος who; what αἱ ο the ἄρκοι αρκτος bear καὶ και and; even ἐν εν in ᾧ ος who; what αἱ ο the ἀλώπεκες αλωπηξ fox ἐν εν in τῷ ο the Μυρσινῶνι μυρσινων and; even ἐν εν in Θαλαβιν θαλαβιν and; even ἐβαρύνθη βαρυνω weighty; weigh down χεὶρ χειρ hand οἴκου οικος home; household Ιωσηφ ιωσηφ Iōsēph; Iosif ἐπὶ επι in; on τὸν ο the Αμορραῖον αμορραιος and; even ἐγενήθη γινομαι happen; become αὐτοῖς αυτος he; him εἰς εις into; for φόρον φορος.1 income tax
1:35 וַ wa וְ and יֹּ֤ואֶל yyˈôʔel יאל begin הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit בְּ bᵊ בְּ in הַר־חֶ֔רֶס har-ḥˈeres הַר חֶרֶס Mount Heres בְּ bᵊ בְּ in אַיָּלֹ֖ון ʔayyālˌôn אַיָּלֹון Aijalon וּ û וְ and בְ vᵊ בְּ in שַֽׁעַלְבִ֑ים šˈaʕalᵊvˈîm שַׁעַלְבִים Shaalbim וַ wa וְ and תִּכְבַּד֙ ttiḵbˌaḏ כבד be heavy יַ֣ד yˈaḏ יָד hand בֵּית־ bêṯ- בַּיִת house יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph וַ wa וְ and יִּהְי֖וּ yyihyˌû היה be לָ lā לְ to מַֽס׃ mˈas מַס forced labour
1:35. habitavitque in monte Hares quod interpretatur testaceo in Ahilon et Salabim et adgravata est manus domus Ioseph factusque est ei tributariusAnd he dwelt in the mountain Hares, that is, of potsherds, in Aialon and Salebim. And the hand of the house of Joseph was heavy upon him, and he became tributary to him.
35. but the Amorites would dwell in mount Heres, in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributary.
1:35. But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries.
1:35. And he lived on the mountain at Har-heres, which is translated as ‘resembling brick,’ and at Aijalon and Sha-alabbin. But the hand of the house of Joseph was very heavy, and he became a tributary to him.
But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries:

1:35: И остались Аморреи жить на горе Херес [где медведи и лисицы], в Аиалоне и Шаалвиме; но рука сынов Иосифовых одолела [Аморреев], и сделались они данниками им.
1:35
καὶ και and; even
ἤρξατο αρχω rule; begin
ο the
Αμορραῖος αμορραιος settle
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τῷ ο the
ὀστρακώδει οστρακωδης in
ος who; what
αἱ ο the
ἄρκοι αρκτος bear
καὶ και and; even
ἐν εν in
ος who; what
αἱ ο the
ἀλώπεκες αλωπηξ fox
ἐν εν in
τῷ ο the
Μυρσινῶνι μυρσινων and; even
ἐν εν in
Θαλαβιν θαλαβιν and; even
ἐβαρύνθη βαρυνω weighty; weigh down
χεὶρ χειρ hand
οἴκου οικος home; household
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐπὶ επι in; on
τὸν ο the
Αμορραῖον αμορραιος and; even
ἐγενήθη γινομαι happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
φόρον φορος.1 income tax
1:35
וַ wa וְ and
יֹּ֤ואֶל yyˈôʔel יאל begin
הָֽ hˈā הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
לָ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
בְּ bᵊ בְּ in
הַר־חֶ֔רֶס har-ḥˈeres הַר חֶרֶס Mount Heres
בְּ bᵊ בְּ in
אַיָּלֹ֖ון ʔayyālˌôn אַיָּלֹון Aijalon
וּ û וְ and
בְ vᵊ בְּ in
שַֽׁעַלְבִ֑ים šˈaʕalᵊvˈîm שַׁעַלְבִים Shaalbim
וַ wa וְ and
תִּכְבַּד֙ ttiḵbˌaḏ כבד be heavy
יַ֣ד yˈaḏ יָד hand
בֵּית־ bêṯ- בַּיִת house
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
וַ wa וְ and
יִּהְי֖וּ yyihyˌû היה be
לָ לְ to
מַֽס׃ mˈas מַס forced labour
1:35. habitavitque in monte Hares quod interpretatur testaceo in Ahilon et Salabim et adgravata est manus domus Ioseph factusque est ei tributarius
And he dwelt in the mountain Hares, that is, of potsherds, in Aialon and Salebim. And the hand of the house of Joseph was heavy upon him, and he became tributary to him.
1:35. But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries.
1:35. And he lived on the mountain at Har-heres, which is translated as ‘resembling brick,’ and at Aijalon and Sha-alabbin. But the hand of the house of Joseph was very heavy, and he became a tributary to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:35: The Amorites would dwell in Mount Heres - They perhaps agreed to dwell in the mountainous country, being unable to maintain themselves on the plain, and yet were so powerful that the Danites could not totally expel them; they were, however, laid under tribute, and thus the house of Joseph had the sovereignty. The Septuagint have sought out a literal meaning for the names of several of these places, and they render the verse thus: "And the Amorites began to dwell in the mount of Tiles, in which there are bears, and in which there are foxes." Thus they translate Heres, Aijalon, and Shaalbim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:35: Aijalon: Jdg 12:12; Jos 10:12
Shaalbim: Jos 19:42; Kg1 4:9
pRev_ailed: Heb. was heavy
Geneva 1599
1:35 But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the (o) hand of the house of Joseph prevailed, so that they became tributaries.
(o) Meaning, when he was stronger than they.
John Gill
1:35 But the Amorites would dwell in Mount Heres in Aijalon, and in Shaalbim,.... And they would not suffer the Danites to dwell in the valley, a fruitful and delightful part of their country, terrifying them with their iron chariots, which in the vale they could make use of to great advantage; so neither would they let them dwell alone in the mountainous part of their tribe, but would dwell with them, particularly in three places mentioned: where Mount Heres was is not certain; it signifies the "sun"; very probably it had its name from the worship of the sun on it, or from the sun standing still near it; for Aijalon, where that miracle was wrought, is next mentioned. Perhaps it might be near to Timnathheres, which was in Mount Ephraim, Judg 2:9; since Ephraim assisted in making these places tributaries; of the two cities, Aijalon and Shaalbim, see Josh 19:42,
yet the hand of the house of Joseph prevailed, so that they became tributaries; or "the hand of it became heavy" (x); by which it does not clearly appear whether the hand of Joseph was made heavy, and to hang down, by the Amorites; or whether it was heavy upon them, and so prevailed over them, as our version; but the Septuagint puts it out of doubt, reading the words,"and the hand of the house of Joseph was heavy upon the Amorites;''the Ephraimites being near to the tribe of Dan, and observing how they were pressed by the Amorites, took up arms in their favour, and obliged the Canaanites of the above places to become tributaries to the Danites.
(x) "et aggravata est manus", V. L. Paginus Montanus.
John Wesley
1:35 House of Joseph - That is, of the Ephraimites, who helped their brethren the Danites against the Amorites.
1:361:36: զի սահման Ամուրհացւոյն Եդոմայեցին էր. ՚ի վերայ զառիվայրին Ակրաբիմայ ՚ի Վիմէն եւ ՚ի վեր[2461]։[2461] Ոմանք. Եդիմացին էր... Ակրաբինայ եւ ՚ի վիմէն։
36. Ամորհացիները Ակրաբիմի զառիվայրի վրայ, Վէմից վեր սահմանակից էին եդոմայեցիներին:
36 Ամօրհացիներուն սահմանը Ակրաբիմի զառիվերէն, Վէմէն վեր էր։
[31]զի սահման Ամովրհացւոյն [32]Եդովմայեցին էր ի վերայ զառիվայրին Ակրաբիմայ ի Վիմէն եւ ի վեր:

1:36: զի սահման Ամուրհացւոյն Եդոմայեցին էր. ՚ի վերայ զառիվայրին Ակրաբիմայ ՚ի Վիմէն եւ ՚ի վեր[2461]։
[2461] Ոմանք. Եդիմացին էր... Ակրաբինայ եւ ՚ի վիմէն։
36. Ամորհացիները Ակրաբիմի զառիվայրի վրայ, Վէմից վեր սահմանակից էին եդոմայեցիներին:
36 Ամօրհացիներուն սահմանը Ակրաբիմի զառիվերէն, Վէմէն վեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:361:36: Пределы Аморреев от возвышенности Акравим и от Селы простирались и далее.
1:36 καὶ και and; even τὸ ο the ὅριον οριον frontier τοῦ ο the Αμορραίου αμορραιος from; away τῆς ο the ἀναβάσεως αναβασις from; away τῆς ο the Πέτρας πετρα.1 cliff; bedrock καὶ και and; even ἐπάνω επανω upon; above
1:36 וּ û וְ and גְבוּל֙ ḡᵊvûl גְּבוּל boundary הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite מִֽ mˈi מִן from מַּעֲלֵ֖ה עַקְרַבִּ֑ים mmaʕᵃlˌē ʕaqrabbˈîm מַעֲלֵה עַקְרַבִּים Scorpion Pass מֵ mē מִן from הַ ha הַ the סֶּ֖לַע ssˌelaʕ סֶלַע Sela וָ wā וְ and מָֽעְלָה׃ פ mˈāʕᵊlā . f מַעַל top
1:36. fuit autem terminus Amorrei ab ascensu Scorpionis Petra et superiora locaAnd the border of the Amorrhite was from the ascent of the scorpion, the rock, and the higher places.
36. And the border of the Amorites was from the ascent of Akrabbim, from the rock, and upward.
1:36. And the coast of the Amorites [was] from the going up to Akrabbim, from the rock, and upward.
1:36. Now the border of the Amorite was from the Ascent of the Scorpion, to the Rock and the higher places.
And the coast of the Amorites [was] from the going up to Akrabbim, from the rock, and upward:

1:36: Пределы Аморреев от возвышенности Акравим и от Селы простирались и далее.
1:36
καὶ και and; even
τὸ ο the
ὅριον οριον frontier
τοῦ ο the
Αμορραίου αμορραιος from; away
τῆς ο the
ἀναβάσεως αναβασις from; away
τῆς ο the
Πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
ἐπάνω επανω upon; above
1:36
וּ û וְ and
גְבוּל֙ ḡᵊvûl גְּבוּל boundary
הָ הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
מִֽ mˈi מִן from
מַּעֲלֵ֖ה עַקְרַבִּ֑ים mmaʕᵃlˌē ʕaqrabbˈîm מַעֲלֵה עַקְרַבִּים Scorpion Pass
מֵ מִן from
הַ ha הַ the
סֶּ֖לַע ssˌelaʕ סֶלַע Sela
וָ וְ and
מָֽעְלָה׃ פ mˈāʕᵊlā . f מַעַל top
1:36. fuit autem terminus Amorrei ab ascensu Scorpionis Petra et superiora loca
And the border of the Amorrhite was from the ascent of the scorpion, the rock, and the higher places.
1:36. And the coast of the Amorites [was] from the going up to Akrabbim, from the rock, and upward.
1:36. Now the border of the Amorite was from the Ascent of the Scorpion, to the Rock and the higher places.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:36: Akrabbim - Of scorpions; probably so called from the number of those animals in that place.
From the rock, and upward - The Vulgate understands by סלע sela, a rock, the city Petra, which was the capital of Arabia Petraea.
The whole of this chapter appears to be designed as a sort of supplement to those places in the book of Joshua which are referred to in the notes and in the margin; nor is there any thing in it worthy of especial remark. We everywhere see the same fickle character in the Israelites, and the goodness and long-suffering of God towards them. An especial Providence guides their steps, and a fatherly hand chastises them for their transgressions. They are obliged to live in the midst of their enemies, often straitened, but never overcome so as to lose the land which God gave them as their portion. We should learn wisdom from what they have suffered, and confidence in the protection and providence of God from their support, because these things were written for our learning. Few can be persuaded that adversity is a blessing, but without it how little should we learn! He, who in the school of affliction has his mind turned towards God,
"Finds tongues in trees, books in the running brooks,
Sermons in stones, and good in every thing."
Albert Barnes: Notes on the Bible - 1834
1:36: The going up to Akrabbim - See the margin and references; properly "the ascent of scorpions," with which the whole region abounds.
The rock - Petra, the capital of Idumea, so called from the mass of precipitous rock which encloses the town, and out of which many of its buildings are excavated. The original word "Selah" is always used of the rock at Kadesh-Barnea Num 20:8-11, near Petra (compare Oba 1:3). This leads us to look for "the ascent of scorpions," here coupled with סלע הס has-sela‛, in the same neighborhood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:36: from the going: or, Maaleh-akrabbim, Num 34:4; Jos 15:2
Carl Friedrich Keil and Franz Delitzsch
1:36
In order to explain the supremacy of the Amorites in the territory of Dan, a short notice is added concerning their extension in the south of Palestine. "The territory of the Amorites was," i.e., extended (viz., at the time of the conquest of Canaan by the Israelites), "from the ascent of Akrabbim, from the rock onwards and farther up." Maaleh-Akrabbim (ascensus scorpiorum) was the sharply projecting line of cliffs which intersected the Ghor below the Dead Sea, and formed the southern boundary of the promised land (see at Num 34:4 and Josh 15:2-3). מהסּלע, from the rock, is not doubt given as a second point upon the boundary of the Amoritish territory, as the repetition of the מן clearly shows, notwithstanding the omission of the copula ו. הסּלע, the rock, is supposed by the majority of commentators to refer to the city of Petra, the ruins of which are still to be seen in the Wady Musa (see Burckhardt, Syr. pp. 703ff.; Rob. Pal. ii. pp. 573ff., iii. 653), and which is distinctly mentioned in 4Kings 14:7 under the name of הסּלע, and in Is 16:1 is called simply סלע. Petra is to the southeast of the Scorpion heights. Consequently, with this rendering the following word ומעלה (and upward) would have to be taken in the sense of ulterius (and beyond), and Rosenmller's explanation would be the correct one: "The Amorites not only extended as far as the town of Petra, or inhabited it, but they even carried their dwellings beyond this towards the tops of those southern mountains." But a description of the territory of the Amorites in its southern extension into Arabia Petraea does not suit the context of the verse, the object of which is to explain how it was that the Amorites were in a condition to force back the Danites out of the plain into the mountains, to say nothing of the fact that it is questionable whether the Amorites ever really spread so far, for which we have neither scriptural testimony nor evidence of any other kind. On this ground even Bertheau has taken ומעלה as denoting the direction upwards, i.e., towards the north, which unquestionably suits the usage of מעלה as well as the context of the passage. But it is by no means in harmony with this to understand הסּלע as referring to Petra; for in that case we should have two boundary points mentioned, the second of which was farther south than the first. Now a historian who had any acquaintance with the topography, would never have described the extent of the Amoritish territory from south to north in such a way as this, commencing with the Scorpion heights on the north, then passing to Petra, which was farther south, and stating that from this point the territory extended farther towards the north. If ומעלה therefore refers to the extension of the territory of the Amorites in a northerly direction, the expression "from the rock" cannot be understood as relating to the city of Petra, but must denote some other locality well known to the Israelites by that name. Such a locality there undoubtedly was in the rock in the desert of Zin, which had become celebrated through the events that took place at the water of strife (Num 20:8, Num 20:10), and to which in all probability this expression refers. The rock in question was at the south-west corner of Canaan, on the southern edge of the Rakhma plateau, to which the mountains of the Amorites extended on the south-west (comp. Num 14:25, Num 14:44-45, with Deut 1:44). And this would be very appropriately mentioned here as the south-western boundary of the Amorites, in connection with the Scorpion heights as their south-eastern boundary, for the purpose of giving the southern boundary of the Amorites in its full extent from east to west.
Geneva 1599
1:36 And the coast of the Amorites [was] from the going up to Akrabbim, from the (p) rock, and upward.
(p) Or Selah, which was a city in Arabia.
John Gill
1:36 And the coast of the Amorites was from the going up to Akrabbim,.... Of which See Gill on Num 34:4 and See Gill on Josh 15:3,
from the rock, and upwards; even from the city Petra in Idumea, and beyond that; and there was a country near Idumea, called Acrabatane, from this mountain Akrabbim,"Then Judas fought against the children of Esau in Idumea at Arabattine, because they besieged Gael: and he gave them a great overthrow, and abated their courage, and took their spoils.'' (1 Maccabees 5:3)such was the extent of these people, that their coast reached from the places, mentioned to the mountains where the above cities of Dan were; they were the most powerful people among the Canaanites, and lay on both sides of Jordan, and were very troublesome to Israel, yet were at length destroyed, Amos 2:9.
John Wesley
1:36 Akrabbim - Which was in the southern part of Canaan, Josh 15:2-3, from whence it went up towards the north. This is added to shew the great power and large extent of this people.