Դատաւորներ / Judges - 15 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson, when he courted an alliance with the Philistines, did but seek an occasion against them, ch. xiv. 4. Now here we have a further account of the occasions he took to weaken them, and to avenge, not his own, but Israel's quarrels, upon them. Everything here is surprising; if any thing be thought incredible, because impossible, it must be remembered that with God nothing is impossible, and it was by the Spirit of the Lord coming upon him that he was both directed to and strengthened for those unusual ways of making war. I. From the perfidiousness of his wife and her father, he took occasion to burn their corn, ver. 1-5. II. From the Philistines' barbarous cruelty to his wife and her father, he took occasion to smite them with a great slaughter, ver. 6-8. III. From the treachery of his countrymen, who delivered him bound to the Philistines, he took occasion to kill 1000 of them with the jaw-bone of an ass, ver. 9-17. IV. From the distress he was then in for want of water, God took occasion to show him favour in a seasonable supply, ver. 18-20.
Adam Clarke: Commentary on the Bible - 1831
Samson, going to visit his wife, finds her bestowed on another, Jdg 15:1, Jdg 15:2. He is incensed, vows revenge, and burns the corn of the Philistines, Jdg 15:3-5. They burn Samson's wife and her father, Jdg 15:6. He is still incensed, makes a great slaughter among them, Jdg 15:7, Jdg 15:8. The Philistines gather together against Israel, and to appease them the men of Judah bind Samson, and deliver him into their hands, Jdg 15:9-13. The Spirit of the Lord comes upon him; he breaks his bonds, finds the jaw-bone of an ass, and therewith kills a thousand men, Jdg 15:14-16. He is sorely fatigued; and, being thirsty, God miraculously produces water from an opening of the ground in Lehi, and he is refreshed, Jdg 15:17-19. He judges Israel in the time of the Philistines twenty years, Jdg 15:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 15:1, Samson is denied his wife; Jdg 15:3, He burns the Philistines' corn with foxes and firebrands; Jdg 15:6, His wife and her father are burnt by the Philistines; Jdg 15:7, Samson smites them hip and thigh; Jdg 15:9, He is bound by the men of Judah, and delivered to the Philistines; Jdg 15:14, He kills them with a jawbone; Jdg 15:18, God makes the fountain En-hakkore for him in Lehi.
John Gill
INTRODUCTION TO JUDGES 15
This chapter relates, that Samson being denied his wife, did by a strange stratagem burn the corn fields, vineyards, and olives of the Philistines, Judg 15:1, and that because of their burning her and her father, he made a great slaughter of them, Judg 15:6, which brought the Philistines against the men of Judah, who took Samson and bound him, to deliver him to the Philistines, when he, loosing himself, slew a thousand of them with the jaw bone of an ass, Judg 15:9 and being athirst, God in a wonderful manner supplied him with water, Judg 15:18.
15:115:1: Եւ եղեւ յետ աւուրց, յաւուրս հնձո՛ց ցորենոյ, ա՛յց արար Սամփսոն կնոջ իւրում, ածեալ ուլ մի յայծեաց. եւ ասէ. Մտից առ կին իմ ՚ի սենեակ։ Եւ ո՛չ եթող զնա հայրն նորա մտանել առ նա[2650]։ [2650] Յօրինակին պակասէր. Եւ ո՛չ եթող զնա հայրն։
1. Մի քանի օր յետոյ, ցորենի հնձի օրերին Սամփսոնը մի ուլ վերցնելով՝ այցելեց իր կնոջը եւ ինքն իրեն ասաց. «Մտնեմ սենեակ կնոջս մօտ»: Բայց կնոջ հայրը չթողեց, որ նրա մօտ մտնի:
15 Ժամանակէ մը ետքը ցորենի հունձքի օրերը՝ Սամփսոն այծերէն ուլ մը առաւ ու իր կնոջ այցելութեան գնաց ու ըսաւ. «Ներքին սենեակին մէջ կնոջս քով պիտի մտնեմ», բայց կնոջը հայրը զայն չթողուց որ մտնէ։
Եւ եղեւ յետ աւուրց, յաւուրս հնձոց ցորենոյ, այց արար Սամփսոն կնոջ իւրում, ածեալ ուլ մի յայծեաց, եւ ասէ. Մտից առ կին իմ ի սենեակ: Եւ ոչ եթող զնա հայրն նորա մտանել առ նա:

15:1: Եւ եղեւ յետ աւուրց, յաւուրս հնձո՛ց ցորենոյ, ա՛յց արար Սամփսոն կնոջ իւրում, ածեալ ուլ մի յայծեաց. եւ ասէ. Մտից առ կին իմ ՚ի սենեակ։ Եւ ո՛չ եթող զնա հայրն նորա մտանել առ նա[2650]։
[2650] Յօրինակին պակասէր. Եւ ո՛չ եթող զնա հայրն։
1. Մի քանի օր յետոյ, ցորենի հնձի օրերին Սամփսոնը մի ուլ վերցնելով՝ այցելեց իր կնոջը եւ ինքն իրեն ասաց. «Մտնեմ սենեակ կնոջս մօտ»: Բայց կնոջ հայրը չթողեց, որ նրա մօտ մտնի:
15 Ժամանակէ մը ետքը ցորենի հունձքի օրերը՝ Սամփսոն այծերէն ուլ մը առաւ ու իր կնոջ այցելութեան գնաց ու ըսաւ. «Ներքին սենեակին մէջ կնոջս քով պիտի մտնեմ», բայց կնոջը հայրը զայն չթողուց որ մտնէ։
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15:115:1: Чрез несколько дней, во время жатвы пшеницы, пришел Самсон повидаться с женою своею, принеся с собою козленка; и когда сказал: >, отец ее не дал ему войти.
15:1 καὶ και and; even ἐγένετο γινομαι happen; become μεθ᾿ μετα with; amid ἡμέρας ημερα day ἐν εν in ἡμέραις ημερα day θερισμοῦ θερισμος harvest πυρῶν πυρα fire καὶ και and; even ἐπεσκέψατο επισκεπτομαι visit; inspect Σαμψων σαμψων Sampsōn; Sampson τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him ἐν εν in ἐρίφῳ εριφος kid αἰγῶν αιξ and; even εἶπεν επω say; speak εἰσελεύσομαι εισερχομαι enter; go in πρὸς προς to; toward τὴν ο the γυναῖκά γυνη woman; wife μου μου of me; mine εἰς εις into; for τὸ ο the ταμιεῖον ταμειον chamber καὶ και and; even οὐκ ου not ἔδωκεν διδωμι give; deposit αὐτὸν αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτῆς αυτος he; him εἰσελθεῖν εισερχομαι enter; go in
15:1 וַ wa וְ and יְהִ֨י yᵊhˌî היה be מִ mi מִן from יָּמִ֜ים yyāmˈîm יֹום day בִּ bi בְּ in ימֵ֣י ymˈê יֹום day קְצִיר־ qᵊṣîr- קָצִיר harvest חִטִּ֗ים ḥiṭṭˈîm חִטָּה wheat וַ wa וְ and יִּפְקֹ֨ד yyifqˌōḏ פקד miss שִׁמְשֹׁ֤ון šimšˈôn שִׁמְשֹׁון Samson אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּו֙ ʔištˌô אִשָּׁה woman בִּ bi בְּ in גְדִ֣י ḡᵊḏˈî גְּדִי goat עִזִּ֔ים ʕizzˈîm עֵז goat וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אָבֹ֥אָה ʔāvˌōʔā בוא come אֶל־ ʔel- אֶל to אִשְׁתִּ֖י ʔištˌî אִשָּׁה woman הֶ he הַ the חָ֑דְרָה ḥˈāḏᵊrā חֶדֶר room וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נְתָנֹ֥ו nᵊṯānˌô נתן give אָבִ֖יהָ ʔāvˌîhā אָב father לָ lā לְ to בֹֽוא׃ vˈô בוא come
15:1. post aliquantum autem temporis cum dies triticeae messis instarent venit Samson invisere volens uxorem suam et adtulit ei hedum de capris cumque cubiculum eius solito vellet intrare prohibuit eum pater illius dicensAnd a while after, when the days of the wheat harvest were at hand, Samson came, meaning to visit his wife, and he brought her a kid of the flock. And when he would have gone into her chamber, as usual, her father would not suffer him, saying:
1. But it came to pass after a while, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in.
15:1. Then, after some time, when the days of the wheat harvest were near, Samson arrived, intending to visit his wife, and he brought her a kid from the goats. And when he wanted to enter her bedroom, as usual, her father prohibited him, saying:
15:1. But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in.
But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in:

15:1: Чрез несколько дней, во время жатвы пшеницы, пришел Самсон повидаться с женою своею, принеся с собою козленка; и когда сказал: <<войду к жене моей в спальню>>, отец ее не дал ему войти.
15:1
καὶ και and; even
ἐγένετο γινομαι happen; become
μεθ᾿ μετα with; amid
ἡμέρας ημερα day
ἐν εν in
ἡμέραις ημερα day
θερισμοῦ θερισμος harvest
πυρῶν πυρα fire
καὶ και and; even
ἐπεσκέψατο επισκεπτομαι visit; inspect
Σαμψων σαμψων Sampsōn; Sampson
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
ἐν εν in
ἐρίφῳ εριφος kid
αἰγῶν αιξ and; even
εἶπεν επω say; speak
εἰσελεύσομαι εισερχομαι enter; go in
πρὸς προς to; toward
τὴν ο the
γυναῖκά γυνη woman; wife
μου μου of me; mine
εἰς εις into; for
τὸ ο the
ταμιεῖον ταμειον chamber
καὶ και and; even
οὐκ ου not
ἔδωκεν διδωμι give; deposit
αὐτὸν αυτος he; him
ο the
πατὴρ πατηρ father
αὐτῆς αυτος he; him
εἰσελθεῖν εισερχομαι enter; go in
15:1
וַ wa וְ and
יְהִ֨י yᵊhˌî היה be
מִ mi מִן from
יָּמִ֜ים yyāmˈîm יֹום day
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
קְצִיר־ qᵊṣîr- קָצִיר harvest
חִטִּ֗ים ḥiṭṭˈîm חִטָּה wheat
וַ wa וְ and
יִּפְקֹ֨ד yyifqˌōḏ פקד miss
שִׁמְשֹׁ֤ון šimšˈôn שִׁמְשֹׁון Samson
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּו֙ ʔištˌô אִשָּׁה woman
בִּ bi בְּ in
גְדִ֣י ḡᵊḏˈî גְּדִי goat
עִזִּ֔ים ʕizzˈîm עֵז goat
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אָבֹ֥אָה ʔāvˌōʔā בוא come
אֶל־ ʔel- אֶל to
אִשְׁתִּ֖י ʔištˌî אִשָּׁה woman
הֶ he הַ the
חָ֑דְרָה ḥˈāḏᵊrā חֶדֶר room
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נְתָנֹ֥ו nᵊṯānˌô נתן give
אָבִ֖יהָ ʔāvˌîhā אָב father
לָ לְ to
בֹֽוא׃ vˈô בוא come
15:1. post aliquantum autem temporis cum dies triticeae messis instarent venit Samson invisere volens uxorem suam et adtulit ei hedum de capris cumque cubiculum eius solito vellet intrare prohibuit eum pater illius dicens
And a while after, when the days of the wheat harvest were at hand, Samson came, meaning to visit his wife, and he brought her a kid of the flock. And when he would have gone into her chamber, as usual, her father would not suffer him, saying:
15:1. Then, after some time, when the days of the wheat harvest were near, Samson arrived, intending to visit his wife, and he brought her a kid from the goats. And when he wanted to enter her bedroom, as usual, her father prohibited him, saying:
15:1. But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Посетив дом своей жены в Фимнафе и не получив от ее отца разрешения на свидание с ней, как уже выданной за другого, Самсон, для отмщения филистимлянам, поймал триста лисиц (schu’alim значит и шакалов, похожих на лисиц), связал их хвостами, а между хвостами прикрепил по факелу, зажег факелы и пустил всю эту огненосную стаю на поля и сады филистимлян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson's Firebrands. B. C. 1141.

1 But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in. 2 And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: is not her younger sister fairer than she? take her, I pray thee, instead of her. 3 And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure. 4 And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. 5 And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. 6 Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire. 7 And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease. 8 And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam.
Here is, I. Samson's return to his wife, whom he had left in displeasure; not hearing perhaps that she was given to another, when time had a little cooled his resentments, he came back to her, visited her with a kid, v. 1. The value of the present was inconsiderable, but it was intended as a token of reconciliation, and perhaps was then so used, when those that had been at variance were brought together again; he sent this, that he might sup with her in her apartments, and she with him, on his provision, and so they might be friends again. It was generously done of Samson, though he was the party offended and the superior relation, to whom therefore she was bound in duty to sue for peace and to make the first motion of reconciliation. When differences happen between near relations, let hose be ever reckoned the wisest and the best that are most forward to forgive and forget injuries and most willing to stoop and yield for peace' sake.
II. The repulse he met with. Her father forbade him to come near her; for truly he had married her to another, v. 2. He endeavours, 1. To justify himself in this wrong: I verily thought that thou hadst utterly hated her. A very ill opinion he had of Samson, measuring that Nazarite by the common temper of the Philistines; could he think worse of him than to suspect that, because he was justly angry with his wife, he utterly hated her, and, because he had seen cause to return to his father's house for a while, therefore he had abandoned her for ever? Yet this is all he had to say in excuse of this injury. Thus he made the worst of jealousies to patronize the worst of robberies. But it will never bear us out in doing ill to say, "We thought others designed ill." 2. He endeavours to pacify Samson by offering him his younger daughter, whom, because the handsomer, he thought Samson might accept, in full recompence for the wrong. See what confusions those did admit and bring their families to that were not governed by the fear and law of God, marrying a daughter this week to one and next week to another, giving a man one daughter first and then another. Samson scorned his proposal; he knew better things than to take a wife to her sister, Lev. xviii. 18.
III. The revenge Samson took upon the Philistines for this abuse. Had he designed herein only to plead his own cause he would have challenged his rival, and would have chastised him and his father-in-law only. But he looks upon himself as a public person, and the affront as done to the whole nation of Israel, for probably they put this slight upon him because he was of that nation, and pleased themselves with it, that they had put such an abuse upon an Israelite; and therefore he resolves to do the Philistines a displeasure, and does not doubt but this treatment which he had met with among them would justify him in it (v. 3): Now shall I be more blameless than the Philistines. He had done what became him in offering to be reconciled to his wife, but, she having rendered it impracticable, now they could not blame him if he showed his just resentment. Note, When differences arise we ought to do our duty in order to the ending of them, and then, whatever the ill consequences of them may be, we shall be blameless. Now the way Samson took to be revenged on them was by setting their corn-fields on fire, which would be a great weakening and impoverishing to the country, v. 4, 5. 1. The method he took to do it was very strange. He sent 150 couple of foxes, tied tail to tail, into the corn-fields; every couple had a stick of fire between their tails, with which, being terrified, they ran into the corn for shelter, and so set fire to it; thus the fire would break out in many places at the same time, and therefore could not be conquered, especially if this was done, as it is probable it was, in the night. He might have employed men to do it, but perhaps he could not find Israelites enough that had courage to do it, and he himself could do it but in one place at a time, which would not effect his purpose. We never find Samson, in any of his exploits, making use of any person whatsoever, either servant or soldier, therefore, in this project, he chose to make use of foxes as his incendiaries. They had injured Samson by their subtlety and malice, and now Samson returns the injury by subtle foxes and mischievous fire-brands. By the meanness and weakness of the animals he employed, he designed to put contempt upon the enemies he fought against. This stratagem is often alluded to to show how the church's adversaries, that are of different interests and designs among themselves, that look and draw contrary ways in other things, yet have often united in a fire-brand, some cursed project or other, to waste the church of God, and particularly to kindle the fire of division in it. 2. The mischief he hereby did to the Philistines was very great. It was in the time of wheat harvest (v. 1), so that the straw being dry it soon burnt the shocks of corn that were cut, and the standing corn, and the vineyards and olives. This was a waste of the good creatures, but where other acts of hostility are lawful destroying the forage is justly reckoned to be so: if he might take away their lives, he might take away their livelihood. And God was righteous in it: the corn, and the wine, and the oil, which they had prepared for Dagon, to be a meat-offering to him, were thus, in the season thereof, made a burnt-offering to God's justice.
IV. The Philistines' outrage against Samson's treacherous wife and her father. Understanding that they had provoked Samson to do this mischief to the country, the rabble set upon them and burnt them with fire, perhaps in their own house, v. 6. Samson himself they durst not attack, and therefore, with more justice than perhaps they themselves designed in it, they wreak their vengeance upon those who, they could not but own, had given him cause to be angry. Instead of taking vengeance upon Samson, they took vengeance for him, when he, out of respect to the relation he had stood in to them, was not willing to do it for himself. See his hand in it to whom vengeance belongs. Those that deal treacherously shall be spoiled and dealt treacherously with; and the Lord is known by these judgments which he executes, especially when, as here, he makes use of his people's enemies as instruments for revenging one upon another his people's quarrels. When a barbarous Philistine sets fire to a treacherous one, the righteous may rejoice to see the vengeance, Ps. lviii. 10, 11. Thus shall the wrath of man praise God, Ps. lxxvi. 10. The Philistines had threatened Samson's wife, that, if she would not get the riddle out of him, they would burn her and her father's house with fire, ch. xiv. 15. She, to save herself and oblige her countrymen, betrayed her husband; and what came of it? The very thing that she feared, and sought by sin to avoid, came upon her; she and her father's house were burnt with fire, and her countrymen, whom she sought to oblige by the wrong she did to her husband, brought this evil upon her. The mischief we seek to escape by any unlawful practices we often pull upon our own heads. He that will thus save his life shall lose it.
V. The occasion Samson took hence to do them a yet greater mischief, which touched their bone and their flesh, v. 7, 8. "Though you have done this to them, and thereby shown what you would do to me if you could, yet that shall not deter me from being further vexatious to you." Or, "Though you think, by doing this, you have made me satisfaction for the affront I received among you, yet I have Israel's cause to plead as a public person, and for the wrongs done to them I will be avenged on you, and, if you will then forbear your insults, I will cease, aiming at no more than the deliverance of Israel." So he smote them hip and thigh with a great stroke, so the word is. We suppose the wounds he gave them to have been mortal, as wounds in the hip or thigh often prove, and therefore translate it, with a great slaughter. Some think he only lamed them, disabled them for service, as horses were houghed or ham-strung. It seems to be a phrase used to express a desperate attack; he killed them pell-mell, or routed them horse and foot. He smote them with his hip upon thigh, that is, with the strength he had, not in his arms and hands, but in his hips and thighs, for he kicked and spurned at them, and so mortified them, trod them in his anger, and trampled them in his fury, Isa. lxiii. 3. And, when he had done, he retired to a natural fortress in the top of the rock Etam, where he waited to see whether the Philistines would be tamed by the correction he had given them.
Adam Clarke: Commentary on the Bible - 1831
15:1: Visited his wife with a kid - On her betraying him, he had, no doubt, left her in great disgust. After some time his affection appears to have returned; and, taking a kid, or perhaps a fawn, as a present, he goes to make reconciliation, and finds her given to his brideman; probably, the person to whom she betrayed his riddle.
Albert Barnes: Notes on the Bible - 1834
15:1: Visited his wife with a kid - A common present (see Gen 38:17; Luk 15:29). From Samson's wife being still in her father's house, it would seem that she was only betrothed, not actually married, to his companion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: a kid: Gen 38:17; Luk 15:29
I will go: Gen 6:4, Gen 29:21
Carl Friedrich Keil and Franz Delitzsch
15:1
Further Acts of Samson. - Judg 15:1-8. His Revenge upon the Philistines. - Judg 15:1.
Some time after, Samson visited his wife in the time of the wheat harvest with a kid-a customary present at that time (Gen 38:17)-and wished to go into the chamber (the women's apartment) to her; but her father would not allow him, and said, "I thought thou hatedst her, and therefore gave her to thy friend (Judg 14:20): behold her younger sister is fairer than she; let her be thine in her stead."
Geneva 1599
15:1 But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will (a) go in to my wife into the chamber. But her father would not suffer him to go in.
(a) That is, I will use her as my wife.
John Gill
15:1 But it came to pass within a while after,.... Or "after days", a year after, the same phrase as in Judg 14:8 in the time of wheat harvest; which began at Pentecost, as barley harvest did at the passover; this circumstance is mentioned for the sake of the following piece of history:
that Samson visited his wife with a kid; by this time his passion of anger subsided, and he "remembered" his wife, as the Targum expresses it, and thought proper to return to her, and attempt a reconciliation with her; and for that purpose took a kid with him to eat a meal with her in her own apartment, which in those days was reckoned an elegant entertainment, and was a present to a king, 1Kings 16:20. Isidore (s) derives the Latin word for a kid, "ab edendo", from eating, as if it was food by way of eminency, as it is both savoury and wholesome:
and he said, I will go with my wife into the chamber; where she was, as women had their chambers and apartments by themselves; this he said within himself, or resolved in his own mind, and perhaps expressed it in her father's hearing, or however moved that way, which plainly indicated his design:
but her father would not suffer him to go in; placed himself perhaps between him and the door, and parleyed with him, and declared he should not go into his daughter's chamber; Samson, through his superior strength, could easily have pushed him away, and broke open the door, but he did not choose to use such violent methods, and patiently heard what he had to say, and submitted.
(s) Origin. l. 12. c. 1. p. 101.
John Wesley
15:1 Wheat harvest - Which was the proper season for what follows. With a kid - As a token of reconciliation. Into the chamber - Into her chamber, which the women had separate from the mens.
Robert Jamieson, A. R. Fausset and David Brown
15:1 SAMSON IS DENIED HIS WIFE. (Judg 15:1-2)
in the time of wheat harvest--that is, about the end of our April, or the beginning of our May. The shocks of grain were then gathered into heaps, and lying on the field or on the threshing-floors. It was the dry season, dry far beyond our experience, and the grain in a most combustible state.
Samson visited his wife with a kid--It is usual for a visitor in the East to carry some present; in this case, it might be not only as a token of civility, but of reconciliation.
he said--that is, to himself. It was his secret purpose.
into the chamber--the female apartments or harem.
15:215:2: Եւ ասէ հայրն նորա. Ասելով ասացի՝ թէ ատեցե՛ր զնա, եւ ետու զնա ընկերի քում, ո՞չ աւանիկ քոյր նորա կրտսեր լաւագո՛յն է քան զնա. եղիցի սա՛ քեզ փոխանակ նորա։
2. Նրա հայրն ասաց. «Ես կարծեցի, թէ դու ատեցիր նրան եւ նրան կնութեան տուի քո ընկերոջը: Չէ՞ որ նրա կրտսեր քոյրը նրանից գեղեցիկ է, թող սա քեզ կին լինի նրա փոխարէն»:
2 Անոր հայրը ըսաւ. «Իրաւցնէ կարծեցի թէ դուն զանիկա բոլորովին ատեցիր ու զանիկա քու ընկերիդ տուիր. ահա անոր պզտիկ քոյրը անկէ գեղեցիկ է, հիմա անոր տեղ անիկա քեզի ըլլայ»։
Եւ ասէ հայրն նորա. Ասելով ասացի թէ ատեցեր զնա, եւ ետու զնա ընկերի քում, ո՞չ աւանիկ քոյր նորա կրտսեր լաւագոյն է քան զնա, եղիցի սա քեզ փոխանակ նորա:

15:2: Եւ ասէ հայրն նորա. Ասելով ասացի՝ թէ ատեցե՛ր զնա, եւ ետու զնա ընկերի քում, ո՞չ աւանիկ քոյր նորա կրտսեր լաւագո՛յն է քան զնա. եղիցի սա՛ քեզ փոխանակ նորա։
2. Նրա հայրն ասաց. «Ես կարծեցի, թէ դու ատեցիր նրան եւ նրան կնութեան տուի քո ընկերոջը: Չէ՞ որ նրա կրտսեր քոյրը նրանից գեղեցիկ է, թող սա քեզ կին լինի նրա փոխարէն»:
2 Անոր հայրը ըսաւ. «Իրաւցնէ կարծեցի թէ դուն զանիկա բոլորովին ատեցիր ու զանիկա քու ընկերիդ տուիր. ահա անոր պզտիկ քոյրը անկէ գեղեցիկ է, հիմա անոր տեղ անիկա քեզի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:215:2: И сказал отец ее: я подумал, что ты возненавидел ее, и я отдал ее другу твоему; вот, меньшая сестра красивее ее; пусть она будет тебе вместо ее.
15:2 καὶ και and; even εἶπεν επω say; speak ὁ ο the πατὴρ πατηρ father αὐτῆς αυτος he; him λέγων λεγω tell; declare εἶπα επω say; speak ὅτι οτι since; that μισῶν μισεω hate ἐμίσησας μισεω hate αὐτήν αυτος he; him καὶ και and; even ἔδωκα διδωμι give; deposit αὐτὴν αυτος he; him ἑνὶ εις.1 one; unit τῶν ο the ἐκ εκ from; out of τῶν ο the φίλων φιλος friend σου σου of you; your μὴ μη not οὐχὶ ουχι not; not actually ἡ ο the ἀδελφὴ αδελφη sister αὐτῆς αυτος he; him ἡ ο the νεωτέρα νεος new; young αὐτῆς αυτος he; him ἀγαθωτέρα αγαθος good ὑπὲρ υπερ over; for αὐτήν αυτος he; him ἔστω ειμι be δή δη in fact σοι σοι you ἀντὶ αντι against; instead of αὐτῆς αυτος he; him
15:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אָבִ֗יהָ ʔāvˈîhā אָב father אָמֹ֤ר ʔāmˈōr אמר say אָמַ֨רְתִּי֙ ʔāmˈartî אמר say כִּי־ kî- כִּי that שָׂנֹ֣א śānˈō שׂנא hate שְׂנֵאתָ֔הּ śᵊnēṯˈāh שׂנא hate וָ wā וְ and אֶתְּנֶ֖נָּה ʔettᵊnˌennā נתן give לְ lᵊ לְ to מֵרֵעֶ֑ךָ mērēʕˈeḵā מֵרֵעַ friend הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not אֲחֹתָ֤הּ ʔᵃḥōṯˈāh אָחֹות sister הַ ha הַ the קְּטַנָּה֙ qqᵊṭannˌā קָטָן small טֹובָ֣ה ṭôvˈā טֹוב good מִמֶּ֔נָּה mimmˈennā מִן from תְּהִי־ tᵊhî- היה be נָ֥א nˌā נָא yeah לְךָ֖ lᵊḵˌā לְ to תַּחְתֶּֽיהָ׃ taḥtˈeʸhā תַּחַת under part
15:2. putavi quod odisses eam et ideo tradidi illam amico tuo sed habet sororem quae iunior et pulchrior illa est sit tibi pro ea uxorI thought thou hadst hated her, and therefore I gave her to thy friend: but she hath a sister, who is younger and fairer than she, take her to wife instead of her.
2. And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: is not her younger sister fairer than she? take her, I pray thee, instead of her.
15:2. “I thought that you would hate her, and therefore I gave her to your friend. But she has a sister, who is younger and more beautiful than she is. And she may be a wife for you, instead of her.”
15:2. And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: [is] not her younger sister fairer than she? take her, I pray thee, instead of her.
And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: [is] not her younger sister fairer than she? take her, I pray thee, instead of her:

15:2: И сказал отец ее: я подумал, что ты возненавидел ее, и я отдал ее другу твоему; вот, меньшая сестра красивее ее; пусть она будет тебе вместо ее.
15:2
καὶ και and; even
εἶπεν επω say; speak
ο the
πατὴρ πατηρ father
αὐτῆς αυτος he; him
λέγων λεγω tell; declare
εἶπα επω say; speak
ὅτι οτι since; that
μισῶν μισεω hate
ἐμίσησας μισεω hate
αὐτήν αυτος he; him
καὶ και and; even
ἔδωκα διδωμι give; deposit
αὐτὴν αυτος he; him
ἑνὶ εις.1 one; unit
τῶν ο the
ἐκ εκ from; out of
τῶν ο the
φίλων φιλος friend
σου σου of you; your
μὴ μη not
οὐχὶ ουχι not; not actually
ο the
ἀδελφὴ αδελφη sister
αὐτῆς αυτος he; him
ο the
νεωτέρα νεος new; young
αὐτῆς αυτος he; him
ἀγαθωτέρα αγαθος good
ὑπὲρ υπερ over; for
αὐτήν αυτος he; him
ἔστω ειμι be
δή δη in fact
σοι σοι you
ἀντὶ αντι against; instead of
αὐτῆς αυτος he; him
15:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אָבִ֗יהָ ʔāvˈîhā אָב father
אָמֹ֤ר ʔāmˈōr אמר say
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
כִּי־ kî- כִּי that
שָׂנֹ֣א śānˈō שׂנא hate
שְׂנֵאתָ֔הּ śᵊnēṯˈāh שׂנא hate
וָ וְ and
אֶתְּנֶ֖נָּה ʔettᵊnˌennā נתן give
לְ lᵊ לְ to
מֵרֵעֶ֑ךָ mērēʕˈeḵā מֵרֵעַ friend
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
אֲחֹתָ֤הּ ʔᵃḥōṯˈāh אָחֹות sister
הַ ha הַ the
קְּטַנָּה֙ qqᵊṭannˌā קָטָן small
טֹובָ֣ה ṭôvˈā טֹוב good
מִמֶּ֔נָּה mimmˈennā מִן from
תְּהִי־ tᵊhî- היה be
נָ֥א nˌā נָא yeah
לְךָ֖ lᵊḵˌā לְ to
תַּחְתֶּֽיהָ׃ taḥtˈeʸhā תַּחַת under part
15:2. putavi quod odisses eam et ideo tradidi illam amico tuo sed habet sororem quae iunior et pulchrior illa est sit tibi pro ea uxor
I thought thou hadst hated her, and therefore I gave her to thy friend: but she hath a sister, who is younger and fairer than she, take her to wife instead of her.
15:2. “I thought that you would hate her, and therefore I gave her to your friend. But she has a sister, who is younger and more beautiful than she is. And she may be a wife for you, instead of her.”
15:2. And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: [is] not her younger sister fairer than she? take her, I pray thee, instead of her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:2: Thou hadst utterly hated her - As he was conscious she had given him great cause so to do.
Her younger sister - The father appears to have been perfectly sincere in this offer.
Albert Barnes: Notes on the Bible - 1834
15:2: I gave her - In marriage. Samson had probably not heard of this before. Samson's father had paid the dowry for the older sister; her father therefore offers her sister in her room. The fear of Samson probably also influenced him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: I verily: Jdg 14:16, Jdg 14:20; Act 26:9
I gave: Jdg 14:20; Gen 38:14
take her: Heb. let her be thine
John Gill
15:2 And her father said, I verily thought that thou hadst utterly hated her,.... Not only thought so, but said so, and had said it over and over again; for the words are, "saying I said" (t), affirmed it confidently and constantly, that "in hating thou hast hated her" (u), with an implacable hatred, that there was no hope of any reconciliation:
therefore I gave her to thy companion; this he said to excuse his daughter, and soften his resentment, that it was not his daughter's doing, but his, and that he had disposed of her not to anybody, but to a companion of Samson's; and what follows seems to be said with the same view, for he might be in some fear of Samson, knowing him to be a man of spirit and strength:
is not her younger sister fairer than she? take her, I pray thee, instead of her; that is, to wife; and two things he observes to recommend her, her youth and beauty, in which she was preferable to her sister. Such incestuous marriages were common with the old Canaanites, and it seems still continued; but were condemned by the law of God, and not allowed an Israelite, which Samson knew full well, and therefore listened not to the proposal; see Lev 18:3.
(t) "dicendo dixi", Pagninus, Montanus, Piscator. (u) "odiendo odires eam", Pagninus, Montanus; so Piscator.
John Wesley
15:2 Hated her - Because thou didst desert her: but this was no sufficient cause; for he should have endeavored a reconciliation, and not have disposed of another man's wife without his consent.
Robert Jamieson, A. R. Fausset and David Brown
15:2 her father said, I verily thought that thou hadst utterly hated her--This allegation was a mere sham, a flimsy pretext to excuse his refusal of admittance. The proposal he made of a marriage with her younger sister was but an insult to Samson, and one which it was unlawful for an Israelite to accept (Lev 18:18).
15:315:3: Եւ ասէ Սամփսոն. Անպա՛րտ եմ ես միանգամայն յայլազգեացդ. եթէ արարից ես ընդ դոսա չարութիւն[2651]։ [2651] Ոմանք. Եւ ասէ ցնոսա Սամփսոն։
3. Սամփսոնն ասաց. «Ես միանգամայն անմեղ կը լինեմ այլազգիներիդ առաջ, եթէ նրանց դէմ չարութիւն անեմ»:
3 Սամփսոն անոնց ըսաւ. «Այս անգամ Փղշտացիներէն անպարտ պիտի ըլլամ, եթէ անոնց չարութիւն մը ընեմ»։
Եւ ասէ Սամփսոն. Անպարտ եմ ես միանգամայն յայլազգեացդ, եթէ արարից ես ընդ դոսա չարութիւն:

15:3: Եւ ասէ Սամփսոն. Անպա՛րտ եմ ես միանգամայն յայլազգեացդ. եթէ արարից ես ընդ դոսա չարութիւն[2651]։
[2651] Ոմանք. Եւ ասէ ցնոսա Սամփսոն։
3. Սամփսոնն ասաց. «Ես միանգամայն անմեղ կը լինեմ այլազգիներիդ առաջ, եթէ նրանց դէմ չարութիւն անեմ»:
3 Սամփսոն անոնց ըսաւ. «Այս անգամ Փղշտացիներէն անպարտ պիտի ըլլամ, եթէ անոնց չարութիւն մը ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:315:3: Но Самсон сказал им: теперь я буду прав пред Филистимлянами, если сделаю им зло.
15:3 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Σαμψων σαμψων Sampsōn; Sampson ἠθῴωμαι αθωοω and; even τὸ ο the ἅπαξ απαξ once ἀπὸ απο from; away ἀλλοφύλων αλλοφυλος foreigner ὅτι οτι since; that ποιῶ ποιεω do; make ἐγὼ εγω I μετ᾿ μετα with; amid αὐτῶν αυτος he; him πονηρίαν πονηρια harm; malignancy
15:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson נִקֵּ֥יתִי niqqˌêṯî נקה be clean הַ ha הַ the פַּ֖עַם ppˌaʕam פַּעַם foot מִ mi מִן from פְּלִשְׁתִּ֑ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine כִּֽי־ kˈî- כִּי that עֹשֶׂ֥ה ʕōśˌeh עשׂה make אֲנִ֛י ʔᵃnˈî אֲנִי i עִמָּ֖ם ʕimmˌām עִם with רָעָֽה׃ rāʕˈā רָעָה evil
15:3. cui respondit Samson ab hac die non erit culpa in me contra Philistheos faciam enim vobis malaAnd Samson answered him: From this day I shall be blameless in what I do against the Philistines: for I will do you evils.
3. And Samson said unto them, This time shall I be blameless in regard of the Philistines, when I do them a mischief.
15:3. And Samson answered him: “From this day, there shall be no guilt for me against the Philistines. For I will do harm to you all.”
15:3. And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure.
And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure:

15:3: Но Самсон сказал им: теперь я буду прав пред Филистимлянами, если сделаю им зло.
15:3
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
ἠθῴωμαι αθωοω and; even
τὸ ο the
ἅπαξ απαξ once
ἀπὸ απο from; away
ἀλλοφύλων αλλοφυλος foreigner
ὅτι οτι since; that
ποιῶ ποιεω do; make
ἐγὼ εγω I
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
πονηρίαν πονηρια harm; malignancy
15:3
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
נִקֵּ֥יתִי niqqˌêṯî נקה be clean
הַ ha הַ the
פַּ֖עַם ppˌaʕam פַּעַם foot
מִ mi מִן from
פְּלִשְׁתִּ֑ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine
כִּֽי־ kˈî- כִּי that
עֹשֶׂ֥ה ʕōśˌeh עשׂה make
אֲנִ֛י ʔᵃnˈî אֲנִי i
עִמָּ֖ם ʕimmˌām עִם with
רָעָֽה׃ rāʕˈā רָעָה evil
15:3. cui respondit Samson ab hac die non erit culpa in me contra Philistheos faciam enim vobis mala
And Samson answered him: From this day I shall be blameless in what I do against the Philistines: for I will do you evils.
15:3. And Samson answered him: “From this day, there shall be no guilt for me against the Philistines. For I will do harm to you all.”
15:3. And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:3: See the margin. Before, when the Philistines injured him he was in covenant with the Timnathites through his marriage and by the rites of hospitality, for which reason he went off to Ashkelon to take his Rev_enge Jdg 14:19. But now the Philistines themselves had broken this bond, and so he was free to take his Rev_enge on the spot.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: Now shall: etc. or, Now shall I be blameless from the Philistines
though: etc. Jdg 14:15
Carl Friedrich Keil and Franz Delitzsch
15:3
Enraged at this answer, Samson said to them (i.e., to her father and those around him), "Now am I blameless before the Philistines, if I do evil to them." נקּה with מן, to be innocent away from a person, i.e., before him (see Num 32:22). Samson regarded the treatment which he had received from his father-in-law as but one effect of the disposition of the Philistines generally towards the Israelites, and therefore resolved to avenge the wrong which he had received from one member of the Philistines upon the whole nation, or at all events upon the whole of the city of Timnath.
Geneva 1599
15:3 And Samson said concerning them, Now shall I be more (b) blameless than the Philistines, though I do them a displeasure.
(b) For through his father-in-law's actions, he was moved again to take vengeance on the Philistines.
John Gill
15:3 And Samson said concerning them,.... His wife's father, and other relations, and the citizens of Timnath; this, which is what follows, he said either within himself respecting them, or he said it to them openly and publicly before them all:
now shall I be more blameless than the Philistines, though I do them a displeasure; signifying, that if he did them an ill thing, or what might be reckoned an injury to their persons or properties, and which would be disagreeable and displeasing to them, they could not justly blame him for it, since they had given him such a provocation as to dispose of his wife to another man; though Samson did not mean to act, nor did he act in the following instances as a private person taking private revenge, but as a public person, and judge of Israel; and took occasion, from the private injuries done him, to avenge the public ones of the children of Israel upon the Philistines; and they might thank themselves for giving the opportunity, which they could not justly condemn him for taking.
John Wesley
15:3 Now shall I, &c. - Because they have first provoked me by an irreparable injury: but although this may look like an act of private revenge; yet it is plain Samson acted as a judge (for so he was) and as an avenger of the publick injuries of his people.
Robert Jamieson, A. R. Fausset and David Brown
15:3 HE BURNS THE PHILISTINES' CORN. (Judg 15:3-8)
Samson said . . ., Now shall I be more blameless than the Philistines--This nefarious conduct provoked the hero's just indignation, and he resolved to take signal vengeance.
15:415:4: Եւ գնաց Սամփսոն, եւ կալաւ երեք հարիւր աղուէս. եւ ա՛ռ ջահս, եւ կապեա՛ց զնոսա ընդ միմեանս ձետ ընդ ձետ, եւ եդ զջահսն ՚ի մէջ երկո՛ւց ձետո՛ցն, եւ կապեա՛ց ՚ի միջոցին զջահսն.
4. Եւ Սամփսոնը գնաց, երեք հարիւր աղուէս բռնեց: Նա ջահեր վերցրեց եւ աղուէսներին կապեց միմեանց հետ՝ պոչ պոչի, ջահերը դրեց երկու պոչերի մէջտեղը եւ կապեց:
4 Սամփսոն գնաց երեք հարիւր աղուէս բռնեց եւ ջահեր առաւ։ Աղուէսները պոչ պոչի կապեց ու երկու պոչերուն մէջտեղ ջահ մը դրաւ։
Եւ գնաց Սամփսոն, եւ կալաւ երեք հարեւր աղուէս. եւ ա՛ռ ջահս եւ կապեաց զնոսա ընդ միմեանս ձետ ընդ ձետ, եւ եդ զջահսն ի մէջ երկուց ձետոցն, եւ կապեաց ի միջոցին զջահսն:

15:4: Եւ գնաց Սամփսոն, եւ կալաւ երեք հարիւր աղուէս. եւ ա՛ռ ջահս, եւ կապեա՛ց զնոսա ընդ միմեանս ձետ ընդ ձետ, եւ եդ զջահսն ՚ի մէջ երկո՛ւց ձետո՛ցն, եւ կապեա՛ց ՚ի միջոցին զջահսն.
4. Եւ Սամփսոնը գնաց, երեք հարիւր աղուէս բռնեց: Նա ջահեր վերցրեց եւ աղուէսներին կապեց միմեանց հետ՝ պոչ պոչի, ջահերը դրեց երկու պոչերի մէջտեղը եւ կապեց:
4 Սամփսոն գնաց երեք հարիւր աղուէս բռնեց եւ ջահեր առաւ։ Աղուէսները պոչ պոչի կապեց ու երկու պոչերուն մէջտեղ ջահ մը դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:415:4: И пошел Самсон, и поймал триста лисиц, и взял факелы, и связал хвост с хвостом, и привязал по факелу между двумя хвостами;
15:4 καὶ και and; even ἐπορεύθη πορευομαι travel; go Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive τριακοσίας τριακοσιοι three hundred ἀλώπεκας αλωπηξ fox καὶ και and; even ἔλαβεν λαμβανω take; get λαμπάδας λαμπας lantern καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return κέρκον κερκος to; toward κέρκον κερκος and; even ἔθηκεν τιθημι put; make λαμπάδα λαμπας lantern μίαν εις.1 one; unit ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the δύο δυο two κέρκων κερκος and; even ἔδησεν δεω bind; tie
15:4 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson וַ wa וְ and יִּלְכֹּ֖ד yyilkˌōḏ לכד seize שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred שׁוּעָלִ֑ים šûʕālˈîm שׁוּעָל fox וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take לַפִּדִ֗ים lappiḏˈîm לַפִּיד torch וַ wa וְ and יֶּ֤פֶן yyˈefen פנה turn זָנָב֙ zānˌāv זָנָב tail אֶל־ ʔel- אֶל to זָנָ֔ב zānˈāv זָנָב tail וַ wa וְ and יָּ֨שֶׂם yyˌāśem שׂים put לַפִּ֥יד lappˌîḏ לַפִּיד torch אֶחָ֛ד ʔeḥˈāḏ אֶחָד one בֵּין־ bên- בַּיִן interval שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הַ ha הַ the זְּנָבֹ֖ות zzᵊnāvˌôṯ זָנָב tail בַּ ba בְּ in † הַ the תָּֽוֶךְ׃ ttˈāweḵ תָּוֶךְ midst
15:4. perrexitque et cepit trecentas vulpes caudasque earum iunxit ad caudas et faces ligavit in medioAnd he went and caught three hundred foxes, and coupled them tail to tail, and fastened torches between the tails:
4. And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between every two tails.
15:4. And he went out and caught three hundred foxes. And he joined them tail to tail. And he tied torches between the tails.
15:4. And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails.
And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails:

15:4: И пошел Самсон, и поймал триста лисиц, и взял факелы, и связал хвост с хвостом, и привязал по факелу между двумя хвостами;
15:4
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Σαμψων σαμψων Sampsōn; Sampson
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
τριακοσίας τριακοσιοι three hundred
ἀλώπεκας αλωπηξ fox
καὶ και and; even
ἔλαβεν λαμβανω take; get
λαμπάδας λαμπας lantern
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
κέρκον κερκος to; toward
κέρκον κερκος and; even
ἔθηκεν τιθημι put; make
λαμπάδα λαμπας lantern
μίαν εις.1 one; unit
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
δύο δυο two
κέρκων κερκος and; even
ἔδησεν δεω bind; tie
15:4
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
וַ wa וְ and
יִּלְכֹּ֖ד yyilkˌōḏ לכד seize
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
שׁוּעָלִ֑ים šûʕālˈîm שׁוּעָל fox
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
לַפִּדִ֗ים lappiḏˈîm לַפִּיד torch
וַ wa וְ and
יֶּ֤פֶן yyˈefen פנה turn
זָנָב֙ zānˌāv זָנָב tail
אֶל־ ʔel- אֶל to
זָנָ֔ב zānˈāv זָנָב tail
וַ wa וְ and
יָּ֨שֶׂם yyˌāśem שׂים put
לַפִּ֥יד lappˌîḏ לַפִּיד torch
אֶחָ֛ד ʔeḥˈāḏ אֶחָד one
בֵּין־ bên- בַּיִן interval
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
הַ ha הַ the
זְּנָבֹ֖ות zzᵊnāvˌôṯ זָנָב tail
בַּ ba בְּ in
הַ the
תָּֽוֶךְ׃ ttˈāweḵ תָּוֶךְ midst
15:4. perrexitque et cepit trecentas vulpes caudasque earum iunxit ad caudas et faces ligavit in medio
And he went and caught three hundred foxes, and coupled them tail to tail, and fastened torches between the tails:
15:4. And he went out and caught three hundred foxes. And he joined them tail to tail. And he tied torches between the tails.
15:4. And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:4: Went and caught three hundred foxes - There has been much controversy concerning the meaning of the term שועלים shualim, some supposing it to mean foxes or jackals, and others handfuls or sheaves of corn. Much of the force of the objections against the common version will be diminished by the following considerations: -
1. Foxes, or jackals, are common and gregarious in that country.
2. It is not hinted that Samson collected them alone; he might have employed several hands in this work.
3. It is not said he collected them all in one day; he might have employed several days, as well as many persons, to furnish him with these means of vengeance.
4. In other countries, where ferocious beasts were less numerous, great multitudes have been exhibited at once.
Sylla, in a public show to the Roman citizens, exhibited one hundred lions; Caesar, four hundred, and Pompey, nearly six hundred. The Emperor Probus let loose in the theater, at one time, one thousand ostriches, one thousand stags, one thousand wild boars, one thousand does, and a countless multitude of other wild animals; at another time he exhibited one hundred leopards from Libya, one hundred from Syria, and three hundred bears. - See Flavius Vopiscus in the Life of Probus, cap. xix., beginning with Dedit Romanis etiam voluptates, etc.
That foxes, or the creature called shual, abounded in Judea, is evident from their frequent mention in Scripture, and from several places bearing their name. It appears they were so numerous that even their cubs ruined the vineyards; see Sol 2:15 : Take us the foxes, the little foxes, that spoil our vines. Jeremiah complains that the foxes had occupied the mountains of Judea, Lam 5:18. They are mentioned as making incursions into enclosures, etc., Neh 4:3. Ezekiel compares the numerous false prophets to these animals, Eze 13:4. In Jos 15:28 we find a place called Hazar Shual, "the court of the foxes:" and in Jos 19:42 a place called Shaal-abbin, "the foxes;" no doubt from the number of those animals in that district. And mention is made of the land of Shual, or of the fox, Sa1 13:17.
The creature called shual is represented by travelers and naturalists who have been in Judea as an animal between a wolf and a fox. Hasselquist, who was on the spot, and saw many of them, calls it the little Eastern fox. They are frequent in the East, and often destroy infirm persons and children.
Dr. Kennicott, however, objects to the common interpretation; and gives reasons, some of which are far from being destitute of weight. "The three hundred foxes," says he, "caught by Samson, have been so frequently the subject of banter and ridicule, that we should consider whether the words may not admit a more rational interpretation: for, besides the improbability arising here from the number of these foxes, the use made of them is also very strange. If these animals were tied tail to tail, they would probably pull contrary ways, and consequently stand still; whereas a firebrand tied to the tail of each fox singly would have been far more likely to answer the purpose here intended. To obviate these difficulties it has been well remarked, that the word שועלים shualim, here translated foxes, signifies also handfuls, Eze 13:19, handfuls of barley; if we leave out that one letter ו vau, which has been inserted or omitted elsewhere, almost at pleasure. No less than seven Hebrew MSS. want that letter here, and read שעלים shealim. Admitting this version, we see that Samson took three hundred handfuls or sheaves of corn, and one hundred and fifty firebrands; that he turned the sheaves end to end, and put a firebrand between the two ends in the midst; and then, setting the brands on fire, sent the fire into the standing corn of the Philistines. The same word is now used twice in one chapter, (Eze 13:4, Eze 13:19); in the former verse signifying foxes, in the latter handfuls: and in Kg1 20:10, where we render it handfuls, it is αλωπεξι, foxes, in the Greek version." - Remarks on Select Passages.
The reasoning of Dr. Kennicott in the first part of this criticism has already been answered; other parts shall be considered below. Though there are seven MSS., which agree in the reading contended for by Dr. Kennicott, yet all the versions are on the other side. I see no improbability in the common version.
Turned tail to tail - Had he put a firebrand to each, which Dr. Kennicott thinks more reasonable, the creature, naturally terrified at fire, would have instantly taken to cover, and thus the design of Samson would have been frustrated. But, tying two of them together by their tails, they would frequently thwart each other in running, pull hither and thither, and thus make the greater devastation. Had he tied them all together, the confusion would have been so great that no execution could have been done.
Albert Barnes: Notes on the Bible - 1834
15:4: Foxes - Rather, "jackals," which are still very common in Palestine, especially about Joppa and Gaza. Sa1 13:17 and Jos 15:28; Jos 19:3, are indications of the abundance of foxes or jackals giving names to places, especially in the country of the Phililstines. It belongs to Samson's character, and agrees with the incident about the lion, that he should be an expert hunter. Ovid relates a very curious custom at Rome of letting loose foxes with lighted torches fastened to their tails in the circus at the Cerealia, in commemoration of the damage once done to the standing grain by a fox which a rustic had wrapped in hay and straw and set on fire, and which, running away, put the grain-fields in a blaze. This custom, which may have had a Phoenician origin, is a curious illustration of the narrative.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: caught three: Dr. Kennicott and others contend, that for shualim, "foxes," we should read shoalim, "handfuls," or sheaves of corn. But:
1. The word lachad, rendered caught, never signifies simply to get or take but always to catch, seize, or take by assault or stratagem.
2. Though the proposed alteration is sanctioned by seven manuscripts, yet all the versions are on the other side.
3. Admitting this alteration, it will be difficult to prove that the word shoal means either a sheaf or a handful of corn in the ear, and straw. It occurs but thrice in Scriptures (Kg1 20:10. Isa 40:12. Eze 13:9): where it evidently means as much as can be contained in the hollow of the hand; but when handfuls of grain in the shock, or sheaves are intended, very different words are used. See note on Rut 2:15, Rut 2:16, etc.
4. It is not hinted that Samson collected them alone, or in one day; he might have employed many hands and several days in the work.
5. The word shual properly denotes the jackal, which travellers describe as an animal in size between the wolf and fox, gregarious, as many as 200 having been seen together, and the most numerous of any in eastern countries; so that Samson might have caught many of them together in nets. Psa 63:10; Sol 2:15; Lam 5:18
firebrands: or, torches
Carl Friedrich Keil and Franz Delitzsch
15:4
He therefore went and caught three hundred shualim, i.e., jackals, animals which resemble foxes and are therefore frequently classed among the foxes even by the common Arabs of the present day (see Niebuhr, Beschr. v. Arab. p. 166). Their European name is derived from the Persian schaghal. These animals, which are still found in great quantities at Joppa, Gaza, and in Galilee, herd together, and may easily be caught (see Rosenmller, Bibl. Althk. iv. 2, pp. 155ff.). He then took torches, turned tail to tail, i.e., coupled the jackals together by their tails, putting a torch between the two tails, set the torches on fire, and made the animals run into the fields of standing corn belonging to the Philistines. Then he burned "from the shocks of wheat to the standing grain and to the olive gardens," i.e., the shocks of wheat as well as the standing corn and the olive plantations. זית מרךּ are joined together in the construct state.
John Gill
15:4 And Samson went and caught three hundred foxes,.... Nor should this be thought at all incredible, since Canaan and Palestine abounded with foxes; hence several places therein had their names of Shual, which signifies a fox, Josh 15:28. A traveller (w) in those parts says that foxes swarm there, and that there are very great numbers of them in the hedges, and ruins of buildings: and these creatures were very pernicious to vines, and so may reasonably be thought to be about Timnath in great numbers, because of the vineyards there, Judg 14:5, besides, there is no necessity of supposing that Samson took all these himself, he might employ others in catching them for him, nor that he took them at the same time, on one and the same day; he might be many days and weeks about it, and keep them up until he had got his number: to which may be added, there was a creature in those parts very much like a fox, called Thoes, which, as Bellonius (x) says, were about Caesarea and Palestina, and go two hundred in company; and so making use of proper means, which Samson was not unacquainted with, great numbers might be taken together; but, above all, it may be observed, that as this was under the direction of the divine Providence, God could easily cause such a number of creatures to be gathered together, and taken, as he ordered all the living creatures, as by an instinct, to come into the ark to Noah:
and he took fire brands; or rather torches, made of oily and resinous matter, which were not easily extinguished:
and turned tail to tail; took two foxes, and tied their tails together with a cord, giving them room enough to run about, as such creatures do, not forward, but in a crooked, flexuous manner, here and there:
and put a firebrand in the midst between two tails: which torch seems to have been fastened to the cord with which the tails were tied; he did not put a firebrand or torch to the tail of every single fox, which then would have made its way to its own den, but between two, which could not enter into one hole, and would draw different ways, and stop each other, and so do greater damage to the fields and vineyards into which they came.
(w) Morrison's Voyage, l. 2. c. 31. apud Calmet in the word "Fox". (x) L. 2. c. 11. apud Scheuchzer. Physic. Sacr. vol. 3. p. 476.
John Wesley
15:4 Foxes - Of which there were great numbers in Canaan. But it is not said that Samson caught them all, either at one time, or by his own hands; for being so eminent a person, and the judge of Israel, he might require assistance of as many persons as he pleased. And it must be allowed, that the God who made the world, and by his singular providence watched over Israel, and intended them deliverance at this time, could easily dispose things so that they might be taken. He chose to do this not by his brethren, whom he would preserve from the hatred and mischief which it might have occasioned them, but by brute creatures, thereby to add scorn to their calamity, and particularly by foxes; partly, because they were fittest for the purpose, being creatures very fearful of fire; and having such tails as the fire - brands might most conveniently be tied to; and not going directly forward, but crookedly, whereby the fire would be dispersed in more places. Fire - brands - Made of such matter as would quickly take fire, and keep it for a long time; which was easy to procure. And put, &c. - That the foxes might not make too much haste, nor run into their holes, but one of them might delay another, and so continue longer in the places where they were to do execution.
Robert Jamieson, A. R. Fausset and David Brown
15:4 went and caught three hundred foxes--rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance.
took firebrands--torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.
15:515:5: եւ ելոյց հո՛ւր ՚ի ջահսն, եւ արձակեա՛ց յոճ այլազգեացն. եւ այրեաց զաւրանն, եւ զյառաջագոյն հնձեալսն՝ ՚ի բարդից մինչեւ ցկանգնաւո՛րն, եւ մինչեւ ցայգիս եւ ձիթենի՛ս[2652]։ [2652] Ոմանք. Եւ այրեաց զորայն... ՚ի բարտից մինչեւ... եւ ցձիթենիս։
5. Նա ջահերը կրակով վառեց եւ արձակեց այլազգիների հնձի մէջ, այրեց ցորենի շեղջերը, առաջուց հնձուածները, դէզերն ու չհնձուած ցորենը, մինչեւ անգամ այգիներն ու ձիթենիները:
5 Ջահերը կրակով բռնկեցնելէն յետոյ՝ զանոնք Փղշտացիներուն հունձքին մէջ ձգեց ու դիզուած եւ չկտրուած հունձքերն ու մինչեւ անգամ այգիներն ու ձիթենիները այրեց։
եւ ելոյց հուր ի ջահսն, եւ արձակեաց յոճ այլազգեացն. եւ այրեաց [232]զօրանն, եւ զյառաջագոյն հնձեալսն`` ի բարդից մինչեւ ցկանգնաւորն, եւ մինչեւ ցայգիս եւ ցձիթենիս:

15:5: եւ ելոյց հո՛ւր ՚ի ջահսն, եւ արձակեա՛ց յոճ այլազգեացն. եւ այրեաց զաւրանն, եւ զյառաջագոյն հնձեալսն՝ ՚ի բարդից մինչեւ ցկանգնաւո՛րն, եւ մինչեւ ցայգիս եւ ձիթենի՛ս[2652]։
[2652] Ոմանք. Եւ այրեաց զորայն... ՚ի բարտից մինչեւ... եւ ցձիթենիս։
5. Նա ջահերը կրակով վառեց եւ արձակեց այլազգիների հնձի մէջ, այրեց ցորենի շեղջերը, առաջուց հնձուածները, դէզերն ու չհնձուած ցորենը, մինչեւ անգամ այգիներն ու ձիթենիները:
5 Ջահերը կրակով բռնկեցնելէն յետոյ՝ զանոնք Փղշտացիներուն հունձքին մէջ ձգեց ու դիզուած եւ չկտրուած հունձքերն ու մինչեւ անգամ այգիներն ու ձիթենիները այրեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:515:5: и зажег факелы, и пустил их на жатву Филистимскую, и выжег и копны и нежатый хлеб, и виноградные сады {и} масличные.
15:5 καὶ και and; even ἐξέκαυσεν εκκαιω burn out πῦρ πυρ fire ἐν εν in ταῖς ο the λαμπάσιν λαμπας lantern καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth ἐν εν in τοῖς ο the στάχυσιν σταχυς.1 head of grain τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐκάησαν καιω burn ἀπὸ απο from; away ἅλωνος αλων threshing floor καὶ και and; even ἕως εως till; until σταχύων σταχυς.1 head of grain ὀρθῶν ορθος upright; normal καὶ και and; even ἕως εως till; until ἀμπελῶνος αμπελων vineyard καὶ και and; even ἐλαίας ελαια olive tree; olive
15:5 וַ wa וְ and יַּבְעֶר־ yyavʕer- בער burn אֵשׁ֙ ʔˌēš אֵשׁ fire בַּ ba בְּ in † הַ the לַּפִּידִ֔ים llappîḏˈîm לַפִּיד torch וַ wa וְ and יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send בְּ bᵊ בְּ in קָמֹ֣ות qāmˈôṯ קָמָה standing grain פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יַּבְעֵ֛ר yyavʕˈēr בער burn מִ mi מִן from גָּדִ֥ישׁ ggāḏˌîš גָּדִישׁ heap וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto קָמָ֖ה qāmˌā קָמָה standing grain וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto כֶּ֥רֶם kˌerem כֶּרֶם vineyard זָֽיִת׃ zˈāyiṯ זַיִת olive
15:5. quas igne succendens dimisit ut huc illucque discurrerent quae statim perrexerunt in segetes Philisthinorum quibus succensis et conportatae iam fruges et adhuc stantes in stipula concrematae sunt in tantum ut vineas quoque et oliveta flamma consumeretAnd setting them on fire he let the foxes go, that they might run about hither and thither. And they presently went into the standing corn of the Philistines. Which being set on fire, both the corn that was already carried together, and that which was yet standing, was all burnt, insomuch that the flame consumed also the vineyards and the oliveyards.
5. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks and the standing corn, and also the oliveyards.
15:5. And setting these on fire, he released them, so that they might rush from place to place. And immediately they went into the grain fields of the Philistines, setting these on fire, both the grain that was already bound for carrying, and what was still standing on the stalk. These were completely burned up, so much so that the flame also consumed even the vineyards and the olive groves.
15:5. And when he had set the brands on fire, he let [them] go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards [and] olives.
And when he had set the brands on fire, he let [them] go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards [and] olives:

15:5: и зажег факелы, и пустил их на жатву Филистимскую, и выжег и копны и нежатый хлеб, и виноградные сады {и} масличные.
15:5
καὶ και and; even
ἐξέκαυσεν εκκαιω burn out
πῦρ πυρ fire
ἐν εν in
ταῖς ο the
λαμπάσιν λαμπας lantern
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
ἐν εν in
τοῖς ο the
στάχυσιν σταχυς.1 head of grain
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἐκάησαν καιω burn
ἀπὸ απο from; away
ἅλωνος αλων threshing floor
καὶ και and; even
ἕως εως till; until
σταχύων σταχυς.1 head of grain
ὀρθῶν ορθος upright; normal
καὶ και and; even
ἕως εως till; until
ἀμπελῶνος αμπελων vineyard
καὶ και and; even
ἐλαίας ελαια olive tree; olive
15:5
וַ wa וְ and
יַּבְעֶר־ yyavʕer- בער burn
אֵשׁ֙ ʔˌēš אֵשׁ fire
בַּ ba בְּ in
הַ the
לַּפִּידִ֔ים llappîḏˈîm לַפִּיד torch
וַ wa וְ and
יְשַׁלַּ֖ח yᵊšallˌaḥ שׁלח send
בְּ bᵊ בְּ in
קָמֹ֣ות qāmˈôṯ קָמָה standing grain
פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יַּבְעֵ֛ר yyavʕˈēr בער burn
מִ mi מִן from
גָּדִ֥ישׁ ggāḏˌîš גָּדִישׁ heap
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
קָמָ֖ה qāmˌā קָמָה standing grain
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
כֶּ֥רֶם kˌerem כֶּרֶם vineyard
זָֽיִת׃ zˈāyiṯ זַיִת olive
15:5. quas igne succendens dimisit ut huc illucque discurrerent quae statim perrexerunt in segetes Philisthinorum quibus succensis et conportatae iam fruges et adhuc stantes in stipula concrematae sunt in tantum ut vineas quoque et oliveta flamma consumeret
And setting them on fire he let the foxes go, that they might run about hither and thither. And they presently went into the standing corn of the Philistines. Which being set on fire, both the corn that was already carried together, and that which was yet standing, was all burnt, insomuch that the flame consumed also the vineyards and the oliveyards.
15:5. And setting these on fire, he released them, so that they might rush from place to place. And immediately they went into the grain fields of the Philistines, setting these on fire, both the grain that was already bound for carrying, and what was still standing on the stalk. These were completely burned up, so much so that the flame also consumed even the vineyards and the olive groves.
15:5. And when he had set the brands on fire, he let [them] go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards [and] olives.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: he let them go: Exo 22:6; Sa2 14:30
Geneva 1599
15:5 And when he had set the brands on fire, he let [them] go into the standing corn of the Philistines, and burnt up both the (c) shocks, and also the standing corn, with the vineyards [and] olives.
(c) Or, that which was reaped and gathered.
John Gill
15:5 And when he had set the brands on fire,.... Disposed as before related; and foxes being naturally fearful of, and frightened with fire, and especially so near them as at their tails, would run into the first place they could for shelter:
he let them go into the standing corn of the Philistines; which being ripe, as it was now wheat harvest, would soon take fire; and taking fire, this would in course cause the foxes to run still further to other parts of standing corn, and set fire to them also; besides, it is reasonable to suppose that Samson did not let them go all at once on one spot, but disposed of them, some here, and some there, to do the greater and more speedy execution:
and burnt up both the shocks, and also the standing corn, with the vineyards and olives; for as it was in the time of harvest, in some places the corn was standing, and in other places it was cut down, and put into shocks or heaps; and to these the foxes would naturally run to shelter themselves, and so set fire to them, as well as they would make their way to the vineyards or oliveyards, either for shelter also, or for the sake of the grapes and olives, to satisfy their hunger, after having been detained long for this purpose; and thus by one means or another they destroyed the corn, the vines, and olives of the Philistines in those parts. Some would have it, in order to shun the difficulties objected by the enemies of revelation, that the word for "foxes" should be rendered "sheaves" or shocks of corn, set end to end (y), which the word for "tail" is said to signify; and firebrands or torches being set on fire, communicated it to standing corn, shocks of corn, vineyards, and oliveyards; but there is no need to put such a sense upon the words, as already observed; nor is the word translated "foxes" ever used in Scripture in any form for "sheaves" or shocks of corn, but always others; nor in any Jewish writings, nor in the sister dialects, Arabic, Chaldee, or Ethiopic; and in any place of Scripture where it is translated "fox" or "foxes", should the word "sheaves" or "shocks" be put, the sense would appear most ridiculous; nor is the word for "tail" ever used in Scripture, in a literal sense, but for the tail of a living creature; nor is the word for "took" or "caught" ever used of taking anything in common, but either of taking men or cities by force, or of creatures in nets, traps, and snares: and the sense which such a version of the words would give is not only contrary to the Hebrew text, and to the Chaldee paraphrase, but to all the ancient versions, Arabic, Syriac, Septuagint, and Vulgate Latin, and to Josephus. The memory of this great event was kept up, or a custom borrowed from it, as some learned men have observed in the Vulpinaria of the Romans, mentioned by Ovid (z), and others, which bore a great resemblance to this, and which was observed at the same time of the year, about the middle of April, or calends of May; which exactly agrees with the time of wheat harvest in Palestine; when in the Circus they used to send out foxes with burning torches fixed to their backs. Nor need this affair of Samson's seem more strange or incredible than the great number of creatures brought into the Circus at Rome, to be seen there together. Sylla first introduced one hundred lions, after him Pompey the great three hundred, and Julius Caesar, when he was dictator, four hundred, as Pliny (a) relates. Probus (b) sent into the amphitheatre at one time, which he made like a wood full of trees, 1000 ostriches, a like number of harts, does, boars, and other creatures each; and at another time one hundred lions, as many lionesses and leopards each, and three hundred bears; Heliogabalus (c) got together 1000 weasels, 10,000 mice, 10,000 weight of spiders and flies.
(y) Observ. Halens. apud Stockium in voc. p. 1126. & Hardtius apud Marck. Dissertat. Philolog. Exercitat. 5. sect. 7. p. 196. (z) Fasti, l. 4. Vid. Alex. ab Alex. Genial. Dier. l. 5. c. 26. (a) Nat. Hist. l. 8. c. 16. (b) Vopiscus in Vita Probi. (c) Ib. in "Vita ejus".
John Wesley
15:5 Let them go - Successively at several times; and in divers places, so that they might not hinder one another, nor all run into the same field; but being dispersed in all parts, might spread the plague farther; and withal might be kept at a distance from the fields and vineyards of the Israelites.
15:615:6: Եւ ասեն այլազգիքն. Ո՞ արար զայս։ Եւ ասեն. Սամփսոն փեսայ Թամնացւոյն. զի եհա՛ն զկին նորա՝ եւ ետ ընկերի՛ նորա։ Եւ ելին այլազգիքն եւ այրեցին զտուն հօր նորա, եւ զկինն եւ զհայր նորա հրով։
6. Այլազգիներն ասացին. «Ո՞վ արեց այս բանը»: Եւ ասացին. «Թամնացու փեսայ Սամփսոնը, որովհետեւ կնոջ հայրը նրա կնոջն առաւ եւ նրա ընկերոջը կնութեան տուեց»: Այլազգիները վեր կացան, կրակով այրեցին նրա կնոջ հօր տունը, կնոջը եւ կնոջ հօրը:
6 Փղշտացիները ըսին. «Այս բանը ո՞վ ըրաւ»։ Ու ըսին. «Թամնաթացիին փեսան Սամփսոն. քանզի անոր կինը առաւ՝ անոր ընկերին տուաւ»։ Փղշտացիները ելան եւ կինն ու անոր հայրը կրակով այրեցին։
Եւ ասեն այլազգիքն. Ո՞ արար զայս: Եւ ասեն. Սամփսոն փեսայ Թամնացւոյն. զի եհան զկին նորա եւ ետ ընկերի նորա: Եւ ելին այլազգիքն եւ այրեցին [233]զտուն հօր նորա, եւ`` զկինն եւ զհայր նորա հրով:

15:6: Եւ ասեն այլազգիքն. Ո՞ արար զայս։ Եւ ասեն. Սամփսոն փեսայ Թամնացւոյն. զի եհա՛ն զկին նորա՝ եւ ետ ընկերի՛ նորա։ Եւ ելին այլազգիքն եւ այրեցին զտուն հօր նորա, եւ զկինն եւ զհայր նորա հրով։
6. Այլազգիներն ասացին. «Ո՞վ արեց այս բանը»: Եւ ասացին. «Թամնացու փեսայ Սամփսոնը, որովհետեւ կնոջ հայրը նրա կնոջն առաւ եւ նրա ընկերոջը կնութեան տուեց»: Այլազգիները վեր կացան, կրակով այրեցին նրա կնոջ հօր տունը, կնոջը եւ կնոջ հօրը:
6 Փղշտացիները ըսին. «Այս բանը ո՞վ ըրաւ»։ Ու ըսին. «Թամնաթացիին փեսան Սամփսոն. քանզի անոր կինը առաւ՝ անոր ընկերին տուաւ»։ Փղշտացիները ելան եւ կինն ու անոր հայրը կրակով այրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
15:615:6: И говорили Филистимляне: кто это сделал? И сказали: Самсон, зять Фимнафянина, ибо этот взял жену его и отдал другу его. И пошли Филистимляне и сожгли огнем ее и [дом] отца ее.
15:6 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner τίς τις.1 who?; what? ἐποίησεν ποιεω do; make ταῦτα ουτος this; he καὶ και and; even εἶπαν επω say; speak Σαμψων σαμψων Sampsōn; Sampson ὁ ο the νυμφίος νυμφιος groom τοῦ ο the Θαμνι θαμνι since; that ἔλαβεν λαμβανω take; get τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him τῷ ο the ἐκ εκ from; out of τῶν ο the φίλων φιλος friend αὐτοῦ αυτος he; him καὶ και and; even ἀνέβησαν αναβαινω step up; ascend οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner καὶ και and; even ἐνέπρησαν εμπρηθω blow up αὐτὴν αυτος he; him καὶ και and; even τὸν ο the πατέρα πατηρ father αὐτῆς αυτος he; him ἐν εν in πυρί πυρ fire
15:6 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say פְלִשְׁתִּים֮ fᵊlištîm פְּלִשְׁתִּי Philistine מִ֣י mˈî מִי who עָ֣שָׂה ʕˈāśā עשׂה make זֹאת֒ zōṯ זֹאת this וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson חֲתַ֣ן ḥᵃṯˈan חָתָן son-in-law הַ ha הַ the תִּמְנִ֔י ttimnˈî תִּמְנִי Timnite כִּ֚י ˈkî כִּי that לָקַ֣ח lāqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וַֽ wˈa וְ and יִּתְּנָ֖הּ yyittᵊnˌāh נתן give לְ lᵊ לְ to מֵרֵעֵ֑הוּ mērēʕˈēhû מֵרֵעַ friend וַ wa וְ and יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יִּשְׂרְפ֥וּ yyiśrᵊfˌû שׂרף burn אֹותָ֛הּ ʔôṯˈāh אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אָבִ֖יהָ ʔāvˌîhā אָב father בָּ bā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
15:6. dixeruntque Philisthim quis fecit hanc rem quibus dictum est Samson gener Thamnathei quia tulit uxorem eius et alteri tradidit haec operatus est ascenderuntque Philisthim et conbuserunt tam mulierem quam patrem eiusThen the Philistines said: Who hath done this thing? And it was answered: Samson, the son in law of the Thamnathite, because he took away his wife, and gave her to another, hath done these things. And the Philistines went up and burnt both the woman and her father.
6. Then the Philistines said, Who hath done this? And they said, Samson, the son in law of the Timnite, because he hath taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire.
15:6. And the Philistines said, “Who has done this thing?” And it was said: “Samson, the son-in-law of the Timnite, because he took away his wife, and gave her to another. He has done these things.” And the Philistines went up and burned the woman as well as her father.
15:6. Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire.
Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire:

15:6: И говорили Филистимляне: кто это сделал? И сказали: Самсон, зять Фимнафянина, ибо этот взял жену его и отдал другу его. И пошли Филистимляне и сожгли огнем ее и [дом] отца ее.
15:6
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
τίς τις.1 who?; what?
ἐποίησεν ποιεω do; make
ταῦτα ουτος this; he
καὶ και and; even
εἶπαν επω say; speak
Σαμψων σαμψων Sampsōn; Sampson
ο the
νυμφίος νυμφιος groom
τοῦ ο the
Θαμνι θαμνι since; that
ἔλαβεν λαμβανω take; get
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
τῷ ο the
ἐκ εκ from; out of
τῶν ο the
φίλων φιλος friend
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
καὶ και and; even
ἐνέπρησαν εμπρηθω blow up
αὐτὴν αυτος he; him
καὶ και and; even
τὸν ο the
πατέρα πατηρ father
αὐτῆς αυτος he; him
ἐν εν in
πυρί πυρ fire
15:6
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
פְלִשְׁתִּים֮ fᵊlištîm פְּלִשְׁתִּי Philistine
מִ֣י mˈî מִי who
עָ֣שָׂה ʕˈāśā עשׂה make
זֹאת֒ zōṯ זֹאת this
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson
חֲתַ֣ן ḥᵃṯˈan חָתָן son-in-law
הַ ha הַ the
תִּמְנִ֔י ttimnˈî תִּמְנִי Timnite
כִּ֚י ˈkî כִּי that
לָקַ֣ח lāqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וַֽ wˈa וְ and
יִּתְּנָ֖הּ yyittᵊnˌāh נתן give
לְ lᵊ לְ to
מֵרֵעֵ֑הוּ mērēʕˈēhû מֵרֵעַ friend
וַ wa וְ and
יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend
פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יִּשְׂרְפ֥וּ yyiśrᵊfˌû שׂרף burn
אֹותָ֛הּ ʔôṯˈāh אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֖יהָ ʔāvˌîhā אָב father
בָּ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
15:6. dixeruntque Philisthim quis fecit hanc rem quibus dictum est Samson gener Thamnathei quia tulit uxorem eius et alteri tradidit haec operatus est ascenderuntque Philisthim et conbuserunt tam mulierem quam patrem eius
Then the Philistines said: Who hath done this thing? And it was answered: Samson, the son in law of the Thamnathite, because he took away his wife, and gave her to another, hath done these things. And the Philistines went up and burnt both the woman and her father.
15:6. And the Philistines said, “Who has done this thing?” And it was said: “Samson, the son-in-law of the Timnite, because he took away his wife, and gave her to another. He has done these things.” And the Philistines went up and burned the woman as well as her father.
15:6. Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
6-8: В отмщение за повреждение полей и садов, вследствие поступка Самсона, филистимляне сожгли дом тестя и вероломную жену Самсона. Узнав об этом, Самсон перебил многим из филистимлян голени и бедра, после чего скрылся в ущелье скалы Етам, находящейся на восточной стороне равнины Сефела, в отрогах Иудиных гор.
Adam Clarke: Commentary on the Bible - 1831
15:6: Burnt her and her father - This was probably done to appease Samson: as they saw he had been unjustly treated both by his wife and her father; therefore they destroyed them both, that they might cause his wrath to cease from them. And this indeed seems intimated in the following verse: And Samson said - Though ye have done this, yet will I be avenged of you; that is, I am not yet satisfied: ye have done me great wrongs, I must have proportionate redress; then I shall rest satisfied.
Albert Barnes: Notes on the Bible - 1834
15:6: burnt her and her father - Out of Rev_enge on Samson's nearest relations; or, as others think, as an act of justice in favor of Samson, and in hope of pacifying his anger. Burning was the punishment for adultery and kindred crimes among the Jews Gen 38:24; Lev 20:14; Lev 21:9. Samson's wife brought upon herself the very punishment which she sought to escape by betraying her husband Jdg 14:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: and burnt: Jdg 12:1, Jdg 14:15; Pro 22:8; Th1 4:6
Carl Friedrich Keil and Franz Delitzsch
15:6
The Philistines found out at once, that Samson had done them this injury because his father-in-law, the Timnite, had taken away his wife and given her to his companion. They therefore avenged themselves by burning her and her father-probably by burning his house down to the ground, with its occupants within it-an act of barbarity and cruelty which fully justified Samson's war upon them.
Geneva 1599
15:6 Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the (d) Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and (e) burnt her and her father with fire.
(d) Or, the citizen of Timnath.
(e) So the wicked do not punish vice for love of justice, but for fear of danger, which also might come to them.
John Gill
15:6 Then the Philistines said, who hath done this?.... They asked and inquired one of another, who they thought could be the author of such mischief:
and they answered, Samson, the son in law of the Timnite; this they said either by conjecture, which might be the case of some; and others more confidently asserted it, having heard what he said, Judg 15:3 and they assign a very good reason for it:
because he had already taken away his wife, and given her to his companion, which had provoked him to do such an action as this; and perhaps the very same persons that were very well pleased before that Samson was so served, yet now were full of wrath and indignation at the Timnite, having suffered so much in their property on his account:
and the Philistines came up, and burnt her and her father with fire; Josephus (d) says, her and her relations; they set fire to her father's house, where she was, and burnt them both in it, whereby that evil came upon her she thought to avoid by getting the secret of the riddle out of Samson, and telling it to his companion, Judg 14:15 and suffered the proper punishment for her adultery; the people that did this were those that lived in the towns adjacent, from whence they came up to Timnath, whose fields, vineyards, and oliveyards, had been destroyed by the foxes with their firebrands.
(d) Antiqu. l. 5. c. 8. sect. 7.
John Wesley
15:6 Burnt her - For the mischief which she had occasioned them; thus she brought upon herself that mischief which she studied to avoid. The Philistines had threatened to burn her and her father's house with fire. To avoid this she betrayed her husband. And now the very thing she feared comes upon her!
Robert Jamieson, A. R. Fausset and David Brown
15:6 Who hath done this--The author of this outrage, and the cause that provoked such an extraordinary retaliation, soon became known; and the sufferers, enraged by the destruction of their crops, rushing with tumultuous fury to the house of Samson's wife, "burnt her and her father with fire." This was a remarkable retribution. To avoid this menace, she had betrayed her husband; and by that unprincipled conduct, eventually exposed herself to the horrid doom which, at the sacrifice of conjugal fidelity, she had sought to escape [Judg 14:15].
15:715:7: Եւ ասէ ցնոսա Սամփսոն. Եթէ դո՛յն չափ եւս առնիցէք, սակայն ո՛չ հաճեցայց. այլ զվրէժ իմ իւրաքանչի՛ւր ումեքէ ՚ի ձէնջ խնդրեցից։
7. Սամփսոնը նրանց ասաց. «Եթէ մի այդքան էլ անէք, դարձեալ չեմ հաշտուի, այլ ձեր ամէն մէկից իմ վրէժը պիտի լուծեմ»:
7 Իսկ Սամփսոն անոնց ըսաւ. «Թէեւ դուք այսպէս ըրիք, բայց ես վրէժս պիտի առնեմ ձեզմէ ու ետքը պիտի դադարիմ»։
Եւ ասէ ցնոսա Սամփսոն. [234]Եթէ դոյն չափ եւս առնիցէք, սակայն ոչ հաճեցայց. այլ զվրէժ իմ իւրաքանչիւր ումեքէ ի ձէնջ խնդրեցից:

15:7: Եւ ասէ ցնոսա Սամփսոն. Եթէ դո՛յն չափ եւս առնիցէք, սակայն ո՛չ հաճեցայց. այլ զվրէժ իմ իւրաքանչի՛ւր ումեքէ ՚ի ձէնջ խնդրեցից։
7. Սամփսոնը նրանց ասաց. «Եթէ մի այդքան էլ անէք, դարձեալ չեմ հաշտուի, այլ ձեր ամէն մէկից իմ վրէժը պիտի լուծեմ»:
7 Իսկ Սամփսոն անոնց ըսաւ. «Թէեւ դուք այսպէս ըրիք, բայց ես վրէժս պիտի առնեմ ձեզմէ ու ետքը պիտի դադարիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:715:7: Самсон сказал им: хотя вы сделали это, но я отмщу вам самим и тогда только успокоюсь.
15:7 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Σαμψων σαμψων Sampsōn; Sampson ἐὰν εαν and if; unless ποιήσητε ποιεω do; make οὕτως ουτως so; this way ταύτην ουτος this; he ὅτι οτι since; that εἰ ει if; whether μὴν μην surely; certainly ἐκδικήσω εκδικεω vindicate; avenge ἐν εν in ὑμῖν υμιν you καὶ και and; even ἔσχατον εσχατος last; farthest part κοπάσω κοπαζω exhausted; abate
15:7 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson אִֽם־ ʔˈim- אִם if תַּעֲשׂ֖וּן taʕᵃśˌûn עשׂה make כָּ kā כְּ as זֹ֑את zˈōṯ זֹאת this כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if נִקַּ֥מְתִּי niqqˌamtî נקם avenge בָכֶ֖ם vāḵˌem בְּ in וְ wᵊ וְ and אַחַ֥ר ʔaḥˌar אַחַר after אֶחְדָּֽל׃ ʔeḥdˈāl חדל cease
15:7. quibus ait Samson licet haec feceritis tamen adhuc ex vobis expetam ultionem et tunc quiescamBut Samson said to them: Although you have done this, yet will I be revenged of you, and then I will be quiet.
7. And Samson said unto them, If ye do after this manner, surely I will be avenged of you, and after that I will cease.
15:7. And Samson said to them, “Even though you have done this, I will still fulfill vengeance against you, and then I will be quieted.”
15:7. And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease.
And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease:

15:7: Самсон сказал им: хотя вы сделали это, но я отмщу вам самим и тогда только успокоюсь.
15:7
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
ἐὰν εαν and if; unless
ποιήσητε ποιεω do; make
οὕτως ουτως so; this way
ταύτην ουτος this; he
ὅτι οτι since; that
εἰ ει if; whether
μὴν μην surely; certainly
ἐκδικήσω εκδικεω vindicate; avenge
ἐν εν in
ὑμῖν υμιν you
καὶ και and; even
ἔσχατον εσχατος last; farthest part
κοπάσω κοπαζω exhausted; abate
15:7
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
אִֽם־ ʔˈim- אִם if
תַּעֲשׂ֖וּן taʕᵃśˌûn עשׂה make
כָּ כְּ as
זֹ֑את zˈōṯ זֹאת this
כִּ֛י kˈî כִּי that
אִם־ ʔim- אִם if
נִקַּ֥מְתִּי niqqˌamtî נקם avenge
בָכֶ֖ם vāḵˌem בְּ in
וְ wᵊ וְ and
אַחַ֥ר ʔaḥˌar אַחַר after
אֶחְדָּֽל׃ ʔeḥdˈāl חדל cease
15:7. quibus ait Samson licet haec feceritis tamen adhuc ex vobis expetam ultionem et tunc quiescam
But Samson said to them: Although you have done this, yet will I be revenged of you, and then I will be quiet.
15:7. And Samson said to them, “Even though you have done this, I will still fulfill vengeance against you, and then I will be quieted.”
15:7. And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: Though: Jdg 14:4, Jdg 14:19; Rom 12:19
Carl Friedrich Keil and Franz Delitzsch
15:7
Samson therefore declared to them, "If ye do such things, truly (כּי) when I have avenged myself upon you, then will I cease," i.e., I will not cease till I have taken vengeance upon you.
John Gill
15:7 And Samson said unto them,.... After they had burnt his wife and her father in their dwelling house, by which they thought to appease him, being afraid of him:
though ye have done this, yet will I be avenged of you; not for burning his wife and father-in-law; his sense is, that though they had done this, in order to ingratiate themselves with him, yet he should not stop on this account, but be avenged on them, not for private injuries done to him, or any that had been in connection with him, but for public injuries done to Israel, and their oppression of them:
and after that I will cease; when he had taken full vengeance on them, and not before.
Robert Jamieson, A. R. Fausset and David Brown
15:7 Samson said . . ., Though ye have done this, yet will I be avenged of you--By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely appointed to deliver Israel, his work of retribution was not yet accomplished.
15:815:8: Եւ եհար զնոսա ՚ի սրաւնից մինչեւ ցերանս հարուածս մեծամեծս։ Եւ էջ բնակեցաւ առ հեղեղատաւն յայրին Ետեմայ[2653]։ [2653] Ոմանք. ՚Ի սրնոց մինչեւ... եւ բնակեցաւ առ ջրհեղեղաւն յայրին Եմամայ։
8. Եւ մեծամեծ հարուածներով զարկեց նրանց սրունքներին ու մէջքին, եւ իջաւ բնակուեց Ետեմի քարայրում, հեղեղատի մօտ:
8 Եւ զանոնք սրունքէն մինչեւ երանքը զարկաւ ու իջաւ Ետամ խոռոչը բնակեցաւ։
Եւ եհար զնոսա ի սրունից մինչեւ ցերանս հարուածս մեծամեծս. եւ էջ բնակեցաւ [235]առ հեղեղատաւն յայրին`` Ետեմայ:

15:8: Եւ եհար զնոսա ՚ի սրաւնից մինչեւ ցերանս հարուածս մեծամեծս։ Եւ էջ բնակեցաւ առ հեղեղատաւն յայրին Ետեմայ[2653]։
[2653] Ոմանք. ՚Ի սրնոց մինչեւ... եւ բնակեցաւ առ ջրհեղեղաւն յայրին Եմամայ։
8. Եւ մեծամեծ հարուածներով զարկեց նրանց սրունքներին ու մէջքին, եւ իջաւ բնակուեց Ետեմի քարայրում, հեղեղատի մօտ:
8 Եւ զանոնք սրունքէն մինչեւ երանքը զարկաւ ու իջաւ Ետամ խոռոչը բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:815:8: И перебил он им голени и бедра, и пошел и засел в ущелье скалы Етама.
15:8 καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτοὺς αυτος he; him κνήμην κνημη in; on μηρὸν μηρος thigh πληγὴν πληγη plague; stroke μεγάλην μεγας great; loud καὶ και and; even κατέβη καταβαινω step down; descend καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐν εν in τρυμαλιᾷ τρυμαλια hole τῆς ο the πέτρας πετρα.1 cliff; bedrock Ηταμ ηταμ Ētam; Itam
15:8 וַ wa וְ and יַּ֨ךְ yyˌaḵ נכה strike אֹותָ֥ם ʔôṯˌām אֵת [object marker] שֹׁ֛וק šˈôq שֹׁוק splintbone עַל־ ʕal- עַל upon יָרֵ֖ךְ yārˌēḵ יָרֵךְ upper thigh מַכָּ֣ה makkˈā מַכָּה blow גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and יֵּ֣רֶד yyˈēreḏ ירד descend וַ wa וְ and יֵּ֔שֶׁב yyˈēšev ישׁב sit בִּ bi בְּ in סְעִ֖יף sᵊʕˌîf סָעִיף cleft סֶ֥לַע sˌelaʕ סֶלַע rock עֵיטָֽם׃ ס ʕêṭˈām . s עֵיטָם Etam
15:8. percussitque eos ingenti plaga ita ut stupentes suram femori inponerent et descendens habitavit in spelunca petrae AethamAnd he made a great slaughter of them, so that in astonishment they laid the calf of the leg upon the thigh. And going down he dwelt in a cavern of the rock Etam.
8. And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the cleft of the rock of Etam.
15:8. And he struck them with a tremendous slaughter, so much so that, out of astonishment, they laid the calf of the leg upon the thigh. And descending, he lived in a cave of the rock at Etam.
15:8. And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam.
And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam:

15:8: И перебил он им голени и бедра, и пошел и засел в ущелье скалы Етама.
15:8
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτοὺς αυτος he; him
κνήμην κνημη in; on
μηρὸν μηρος thigh
πληγὴν πληγη plague; stroke
μεγάλην μεγας great; loud
καὶ και and; even
κατέβη καταβαινω step down; descend
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἐν εν in
τρυμαλιᾷ τρυμαλια hole
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
Ηταμ ηταμ Ētam; Itam
15:8
וַ wa וְ and
יַּ֨ךְ yyˌaḵ נכה strike
אֹותָ֥ם ʔôṯˌām אֵת [object marker]
שֹׁ֛וק šˈôq שֹׁוק splintbone
עַל־ ʕal- עַל upon
יָרֵ֖ךְ yārˌēḵ יָרֵךְ upper thigh
מַכָּ֣ה makkˈā מַכָּה blow
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
יֵּ֣רֶד yyˈēreḏ ירד descend
וַ wa וְ and
יֵּ֔שֶׁב yyˈēšev ישׁב sit
בִּ bi בְּ in
סְעִ֖יף sᵊʕˌîf סָעִיף cleft
סֶ֥לַע sˌelaʕ סֶלַע rock
עֵיטָֽם׃ ס ʕêṭˈām . s עֵיטָם Etam
15:8. percussitque eos ingenti plaga ita ut stupentes suram femori inponerent et descendens habitavit in spelunca petrae Aetham
And he made a great slaughter of them, so that in astonishment they laid the calf of the leg upon the thigh. And going down he dwelt in a cavern of the rock Etam.
15:8. And he struck them with a tremendous slaughter, so much so that, out of astonishment, they laid the calf of the leg upon the thigh. And descending, he lived in a cave of the rock at Etam.
15:8. And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:8: He smote them hip and thigh - This also is variously understood; but the general meaning seems plain; he appears to have had no kind of defensive weapon, therefore he was obliged to grapple with them, and, according to the custom of wrestlers, trip up their feet, and then bruise them to death. Some translate heaps upon heaps; others, he smote horsemen and footmen; others, he wounded them from their legs to their thighs, etc., etc. See the different versions. Some think in their running away from him he kicked them down, and then trod them to death: thus his leg or thigh was against their hip; hence the expression.
The top of the rock Etam - It is very likely that this is the same place as that mentioned Ch1 4:32; it was in the tribe of Simeon, and on the borders of Dan, and probably a fortified place.
Albert Barnes: Notes on the Bible - 1834
15:8: Hip and thigh - A proverbial expression of doubtful origin, meaning all the "great" and "mighty," all the choice pieces like the thigh and shoulder.
In the top of the rock - Rather, "the cleft of the rock." These clefts of the rock were the natural fortresses and hiding places of the land. (Isa 2:21; Isa 57:5. Compare Sa1 13:6; Kg1 18:13.)
Etam - Not the same as the place in the territory of Simeon Ch1 4:32. Its situation is uncertain, but a site near Eleutheropolis ("Beth-jibrin") is required; and there exist some extraordinary caverns in the soft limestone or chalky rock, fifteen or twenty feet deep, with perpendicular sides, opening into extensive excavations in the rock, about two hours from Eleutheropolis. (Conder conjectures it to be the same as Atab, a village 12 miles southwest of Jerusalem, in the ‛ arkub or Ridge.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: Isa 25:10, Isa 63:3, Isa 63:6
Carl Friedrich Keil and Franz Delitzsch
15:8
"Then he smote them hip and thigh (lit. 'thigh upon hip;' על as in Gen 32:12), a great slaughter." שׁוק, thigh, strengthened by על־ירך, is a second accusative governed by the verb, and added to define the word אותם more minutely, in the sense of "on hip and thigh;" whilst the expression which follows, גדולה מכּה, is added as an adverbial accusative to strengthen the verb ויּך. Smiting hip and thigh is a proverbial expression for a cruel, unsparing slaughter, like the German "cutting arm and leg in two," or the Arabic "war in thigh fashion" (see Bertheau in loc.). After smiting the Philistines, Samson went down and dwelt in the cleft of the rock Etam. There is a town of Etam mentioned in 2Chron 11:6, between Bethlehem and Tekoah, which was fortified by Rehoboam, and stood in all probability to the south of Jerusalem, upon the mountains of Judah. But this Etam, which Robinson (Pal. ii. 168) supposes to be the village of Urtas, a place still inhabited, though lying in ruins, is not to be thought of here, as the Philistines did not go up to the mountains of Judah (Judg 15:9), as Bertheau imagines, but simply came forward and encamped in Judah. The Etam of this verse is mentioned in 1Chron 4:32, along with Ain Rimmon and other Simeonitish towns, and is to be sought for on the border of the Negeb and of the mountains of Judah, in the neighbourhood of Khuweilifeh (see V. de Velde, Mem. p. 311). The expression "he went down" suits this place very well, but not the Etam on the mountains of Judah, to which he would have had to go up, and not down, from Timnath.
John Gill
15:8 And he smote them hip and thigh with a great slaughter,.... Either smote them on their hips and thighs with his hands (for it does not appear he had any weapon of war), so that they were sadly bruised, and maimed, and lamed, that they could not stir, and of which blows and bruises multitudes died: or he smote them with his legs on their thighs, kicked them about at pleasure, which kicks numbers of them never got over; or the meaning of the proverbial expression is, he laid on them at a great rate, and smote them here and there, and any where, which issued in the death of many of them: the Targum is,"he smote them horse and foot,''their cavalry and infantry, destroyed them both; but it does not appear that they came out in an hostile manner unto him, and much less in the form of a regular army:
and he went down and dwelt in the top of the rock Etam. Josephus says (e), that Samson having slain many in the fields of the Philistines, went and dwelt at Etam, a strong rock in the tribe of Judah; and which agrees with 2Chron 11:6, where mention is made of the city Etam, along with Bethlehem and Tekoah, cities in that tribe, which had its name either from this rock, or the rock from that. The Septuagint and Vulgate Latin versions read,"in a cave of the rock of Etam;''and the Syriac and Arabic versions, in Sahaph, which is on the rock of Etam, as if Sahaph was the name of a city there; hither Samson went, not through fear, or for safety, but to wait for another opportunity of further avenging the injuries of Israel on the Philistines.
(e) Ibid. (Antiqu. l. 5. c. 8.) sect. 8.
John Wesley
15:8 Hip and thigh - It seems to be a phrase, to express a desperate attack, attended with the utmost hurry and confusion: and perhaps intimates, that they all fled before him. So he smote them in the hinder parts. Rock Etam - A natural fortress, where he waited to see what steps the Philistines would take.
Robert Jamieson, A. R. Fausset and David Brown
15:8 smote them hip and thigh--a proverbial expression for a merciless slaughter.
he went down and dwelt in the top of the rock Etam--rather went down and dwelt in the cleft--that is, the cave or cavern of the cliff Etam.
15:915:9: Եւ ելին այլազգիքն, եւ բանակեցան զՅուդայիւ, եւ անկա՛ն զԵղ՚քեաւ[2654]։ [2654] Ոմանք. Եւ բանակեցան առ Յուդայիւ։
9. Այլազգիները վեր կացան, բանակատեղի դրին Յուդայի երկրի շուրջը եւ տարածուեցին Ելքիի շուրջբոլորը:
9 Փղշտացիները ելան ու Յուդայի դէմ բանակեցան ու Լեքիի մէջ տարածուեցան։
Եւ ելին այլազգիքն, եւ բանակեցան զՅուդայիւ, եւ [236]անկան զԵլքեաւ:

15:9: Եւ ելին այլազգիքն, եւ բանակեցան զՅուդայիւ, եւ անկա՛ն զԵղ՚քեաւ[2654]։
[2654] Ոմանք. Եւ բանակեցան առ Յուդայիւ։
9. Այլազգիները վեր կացան, բանակատեղի դրին Յուդայի երկրի շուրջը եւ տարածուեցին Ելքիի շուրջբոլորը:
9 Փղշտացիները ելան ու Յուդայի դէմ բանակեցան ու Լեքիի մէջ տարածուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:915:9: И пошли Филистимляне, и расположились станом в Иудее, и протянулись до Лехи.
15:9 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose ἐν εν in Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐξερρίφησαν εκριπτω in Λευι λευι Leuΐ; Lei
15:9 וַ wa וְ and יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַֽ wˈa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp בִּ bi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּנָּטְשׁ֖וּ yyinnoṭšˌû נטשׁ abandon בַּ ba בְּ in † הַ the לֶּֽחִי׃ llˈeḥî לְחִי Lehi
15:9. igitur ascendentes Philisthim in terra Iuda castrametati sunt et in loco qui postea vocatus est Lehi id est Maxilla eorum est fusus exercitusThen the Philistines going up into the land of Juda, camped in the place which afterwards was called Lechi, that is, the Jawbone, where their army was spread abroad.
9. Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi.
15:9. And so the Philistines, ascending into the land of Judah, made camp at the place which was later called Lehi, that is, the Jawbone, where their army spread out.
15:9. Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi.
Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi:

15:9: И пошли Филистимляне, и расположились станом в Иудее, и протянулись до Лехи.
15:9
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
ἐν εν in
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐξερρίφησαν εκριπτω in
Λευι λευι Leuΐ; Lei
15:9
וַ wa וְ and
יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend
פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַֽ wˈa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
בִּ bi בְּ in
יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יִּנָּטְשׁ֖וּ yyinnoṭšˌû נטשׁ abandon
בַּ ba בְּ in
הַ the
לֶּֽחִי׃ llˈeḥî לְחִי Lehi
15:9. igitur ascendentes Philisthim in terra Iuda castrametati sunt et in loco qui postea vocatus est Lehi id est Maxilla eorum est fusus exercitus
Then the Philistines going up into the land of Juda, camped in the place which afterwards was called Lechi, that is, the Jawbone, where their army was spread abroad.
15:9. And so the Philistines, ascending into the land of Judah, made camp at the place which was later called Lehi, that is, the Jawbone, where their army spread out.
15:9. Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-13: Видя в Самсоне очень опасного врага, филистимляне решили потребовать его у иудеев, в пределах которых он укрывался. А потому отряд их выступил и расположился в местечке Лехи, лежащем на север от Вирсавии (Быт. XXI:31) и известном ныне под именем Телль-эл-Лекийе, и предложил иудеям выдать им Самсона, укрывавшегося в ущелье Етам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson Bound by the Men of Judah. B. C. 1140.

9 Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi. 10 And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us. 11 Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them. 12 And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves. 13 And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock. 14 And when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands. 15 And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith. 16 And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men. 17 And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramath-lehi.
Here is, I. Samson violently pursued by the Philistine. They went up in a body, a more formidable force than they had together when Samson smote them hip and thigh; and they pitched in Judah, and spread themselves up and down the country, to find out Samson, who they heard had come this way, v. 9. When the men of Judah, who had tamely submitted to their yoke, pleaded that they had paid their tribute, and that none of their tribe had given them any offence, they freely own they designed nothing in this invasion but to seize Samson; they would fight neither against small nor great, but only that judge of Israel (v. 10), to do to him as he has done to us, that is, to smite his hip and thigh, as he did ours--an eye for an eye. Here was an army sent against one man, for indeed he was himself an army. Thus a whole band of men was sent to seize our Lord Jesus, that blessed Samson, though a tenth part would have served now that his hour had come, and ten times as many would have done nothing if he had not yielded.
II. Samson basely betrayed and delivered up by the men of Judah, v. 11. Of Judah were they? Degenerate branches of that valiant tribe! Utterly unworthy to carry in their standard the lion of the tribe of Judah. Perhaps they were disaffected to Samson because he was not of their tribe. Out of a foolish fondness for their forfeited precedency, they would rather be oppressed by Philistines than rescued by a Danite. Often has the church's deliverance been obstructed by such jealousies and pretended points of honour. Rather it was because they stood in awe of the Philistines, and were willing, at any rate, to get them out of their country. If their spirits had not been perfectly cowed and broken by their sins and troubles, and they had not been given up to a spirit of slumber, they would have taken this fair opportunity to shake off the Philistine's yoke. If they had had the least spark of ingenuousness and courage remaining in them, having so brave a man as Samson was to head them, they would now have made one bold struggle for the recovery of their liberty; but no marvel if those that had debased themselves to hell in the worship of their dung-hill gods (Isa. lvii. 9) thus debased themselves to the dust, in submission to their insulting oppressors. Sin dispirits men, nay, it infatuates them, and hides from their eyes the things that belong to their peace. Probably Samson went into the border of that country to offer his service, supposing his brethren would have understood how that God by his hand would deliver them, as Moses did, Acts vii. 25. But they thrust him from them, and very disingenuously, 1. Blamed him for what he had done against the Philistines, as if he had done them a great injury. Such ungrateful returns have those often received that have done the best service imaginable to their country. Thus our Lord Jesus did many good works, and for these they were ready to stone him. 2. They begged of him that he would suffer them to bind him, and deliver him up to the Philistines. Cowardly unthankful wretches! Fond of their fetters and in love with servitude! Thus the Jews delivered up our Saviour, under pretence of a fear lest the Romans should come and take away their place and nation. With what a sordid servile spirit do they argue, Knowest thou not that the Philistines rule over us? And whose fault was that? They knew they had no right to rule over them, nor would they have been sold into their hands if they had not first sold themselves to work wickedness.
III. Samson tamely yielding to be bound by his countrymen, and delivered into the hands of his enraged enemies, v. 12, 13. Now easily could he have beaten them off, and kept the top of his rock against these 3000 men, and none of them all could, or durst, have laid hands on him; but he patiently submitted, 1. That he might give an example of great meekness, mixed with great strength and courage; as one that had rule over his own spirit, he knew how to yield as well as how to conquer. 2. That, by being delivered up to the Philistine, he might have an opportunity of making a slaughter among them. 3. That he might be a type of Christ, who, when he had shown what he could do, in striking those down that came to seize him, yielded to be bound and led as a lamb to the slaughter. Samson justified himself in what he had done against the Philistines: "As they did to me, so I did to them; it was a piece of necessary justice, and they ought not to retaliate it upon me, for they began." He covenants with the men of Judah that, if he put himself into their hands, they should not fall upon him themselves, because then he should be tempted to fall upon them, which he was very loth to do. This they promised him (v. 13), and then he surrendered. The men of Judah, being his betrayers, were in effect his murderers; they would not kill him themselves, but they did that which was worse, they delivered him into the hands of the uncircumcised Philistines, who they knew would do worse than kill him, would abuse and torment him to death. Perhaps they thought, as some think Judas did when he betrayed Christ, that he would by his great strength deliver himself out of their hands; but no thanks to them if he had delivered himself, and, if they thought he would do so, they might of themselves have thought this again, that he could and would deliver them too if they would adhere to him and make him their head. Justly is their misery prolonged who, to oblige their worst enemies, thus abuse their best friend. Never were men so infatuated except those who thus treated our blessed Saviour.
IV. Samson making his part good against the Philistines, even when he was delivered into their hands, fast pinioned with two new cords. The Philistines, when they had him among them, shouted against him (v. 14), so triumphing in their success, and insulting over him. If God had not tied their hands faster than the men of Judah had tied his, they would have shot at him (as their archers did at Saul) to dispatch him immediately, rather than have shouted at him, and given him time to help himself. But their security and joy were a presage of their ruin. When they shouted against him as a man run down, confident that all was their own, then the Spirit of the Lord came upon him, came mightily upon him, inspired him with more than ordinary strength and resolution. Thus fired, 1. He presently got clear of his bonds. The two new cords, upon the first struggle he gave, broke, and were melted (as the original word is) from off his hands, no doubt to the great amazement and terror of those that shouted against him, whose shouts were hereby turned into shrieks. Observe, When the Spirit of the Lord came upon him, his cords were loosed. Where the Spirit of the Lord is there is liberty, and those are free indeed who are thus freed. This typified the resurrection of Christ by the power of the Spirit of holiness. In it he loosed the bands of death, and its cords, the grave-clothes, fell from his hands without being loosed, as Lazarus's were, because it was impossible that the mighty Saviour should be holden of them; and thus he triumphed over the powers of darkness that shouted against him, as if they had him sure. 2. He made a great destruction among the Philistines, who all gathered about him to make sport with him, v. 15. See how poorly he was armed: he had no better weapon than the jaw-bone of an ass, and yet what execution he did with it! he never laid it out of his hand till he had with it laid 1000 Philistines dead upon the spot; and thus that promise was more than accomplished. One of you shall chase a thousand, Josh. xxiii. 10. A jaw-bone was an inconvenient thing to grasp, and, one would think, might easily be wrested out of his hand, and a few such blows as he gave with it might have crushed and broken it, and yet it held good to the last. Had it been the jaw-bone of a lion, especially that which he himself had slain, it might have helped to heighten his fancy and to make him think himself the more formidable; but to take the bone of that despicable animal was to do wonders by the foolish things of the world, that the excellency of the power might be of God and not of man. One of David's worthies slew 300 Philistines at once, but it was with a spear, 1 Chron. xi. 11. Another slew of them till his hand was weary and stuck to his sword, 2 Sam. xxiii. 10. But they all came short of Samson. What could be thought too hard, too much, for him to do, on whom the Spirit of the Lord came mightily! Through God we shall do valiantly. It was strange the men of Judah did not now come in to his aid: cowards can strike a falling enemy. But he was to be a type of him that trod the wine-press alone.
V. Samson celebrating his own victory, since the men of Judah would not do even that for him. He composed a short song, which he sang to himself, for the daughters of Israel did not meet him, as afterwards they did Saul, to sing, with more reason, Samson hath slain his thousands. The burden of this song was, With the jaw-bone of an ass, heaps upon heaps, have I slain a thousand men, v. 16. The same word in Hebrew (chamor) signifies both an ass and a heap, so that this is an elegant paronomasia, and represents the Philistines falling as tamely as asses. He also gave a name to the place, to perpetuate the Philistines' disgrace, v. 17. Ramath-lehi, the lifting up of the jaw-bone. Yet he did not vain-gloriously carry the bone about with him for a show, but threw it away when he had done with it. So little were relics valued then.
Albert Barnes: Notes on the Bible - 1834
15:9: Spread themselves - An expression used of the Philistine mode of war Sa2 5:18, Sa2 5:22, alluding to the compact way in which they came up the wadys, and then distpersed. Lehi is so called by anticipation (see Jdg 15:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: Lehi: Jdg 15:17, Jdg 15:19
Carl Friedrich Keil and Franz Delitzsch
15:9
Samson is delivered up to the Philistines, and smites them with the jaw-bone of an Ass.
Judg 15:9
The Philistines came ("went up," denoting the advance of an army: see at Josh 8:1) to avenge themselves for the defeat they had sustained from Samson; and having encamped in Judah, spread themselves out in Lechi (Lehi). Lechi (לחי, in pause לחי, i.e., a jaw), which is probably mentioned again in 2Kings 23:11, and, according to Judg 15:17, received the name of Ramath-lechi from Samson himself, cannot be traced with any certainty, as the early church tradition respecting the place is utterly worthless. Van de Velde imagines that it is to be found in the flattened rocky hill el Lechieh, or Lekieh, upon which an ancient fortification has been discovered, in the middle of the road from Tell Khewelfeh to Beersheba, at the south-western approach of the mountains of Judah.
Judg 15:10-12
When the Judaeans learned what was the object of this invasion on the part of the Philistines, three thousand of them went down to the cleft in the rock Etam, to bind Samson and deliver him up to the Philistines. Instead of recognising in Samson a deliverer whom the Lord had raised up for them, and crowding round him that they might smite their oppressors with his help and drive them out of the land, the men of Judah were so degraded, that they cast this reproach at Samson: "Knowest thou not that the Philistines rule over us? Wherefore hast thou done this (the deed described in Judg 15:8)? We have come down to bind thee, and deliver thee into the hand of the Philistines." Samson replied, "Swear to me that ye will not fall upon me yourselves." פּגע with בּ, to thrust at a person, fall upon him, including in this case, according to Judg 15:13, the intention of killing.
Judg 15:13
When they promised him this, he let them bind him with two new cords and lead him up (into the camp of the Philistines) out of the rock (i.e., the cleft of the rock).
Judg 15:14
But when he came to Lechi, and the Philistines shouted with joy as they came to meet him, the Spirit of Jehovah came upon him, "and the cords on his arms became like two that had been burnt with fire, and his fetters melted from his hands." The description rises up to a poetical parallelism, to depict the triumph which Samson celebrated over the Philistines in the power of the Spirit of Jehovah.
Judg 15:15-16
As soon as he was relieved of his bands, he seized upon a fresh jaw-bone of an ass, which he found there, and smote therewith a thousand men. He himself commemorated this victory in a short poetical strain (Judg 15:16): "With the ass's jaw-bone a heap, two heaps; with the ass's jaw-bone I smote a thousand men." The form of the word חמור = חמר is chosen on account of the resemblance to חמור, and is found again at 1Kings 16:20. How Samson achieved this victory is not minutely described. But the words "a heap, two heaps," point to the conclusion that it did not take place in one encounter, but in several. The supernatural strength with which Samson rent asunder the fetters bound upon him, when the Philistines thought they had him safely in their power, filled them with fear and awe as before a superior being, so that they fled, and he pursued them, smiting one heap after another, as he overtook them, with an ass's jaw-bone which he found in the way. The number given, viz., a thousand, is of course a round number signifying a very great multitude, and has been adopted from the song into the historical account.
Judg 15:17
When he had given utterance to his saying, he threw the jaw-bone away, and called the place Ramath-lechi, i.e., the jaw-bone height. This seems to indicate that the name Lechi in Judg 15:9 is used proleptically, and that the place first received its name from this deed of Samson.
John Gill
15:9 Then the Philistines went up,.... From Palestine, which lay low on the shore of the Mediterranean sea:
and pitched in Judah; in the laud of Judea, which lay higher, particularly in the tribe of Judah, whither they came with an army, and encamped there:
and spread themselves in Lehi; their forces were so many, that they extended a considerable way, and particularly reached to Lehi, that is, which was afterwards so called; for it has its name by anticipation from the jaw bone, which it signifies, with which Samson slew many in this place, as after related.
Robert Jamieson, A. R. Fausset and David Brown
15:9 HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Judg 15:9-13)
Then the Philistines went up--to the high land of Judah.
and spread themselves in Lehi--now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi--that is, "the hill of the jawbone."
15:1015:10: Եւ ասէ ցնոսա այր Յուդայ. Ընդէ՞ր ելէք ՚ի վերայ իմ։ Եւ ասեն այլազգիքն. Կապե՛լ զՍամփսոն ելաք, եւ առնե՛լ ընդ նա զոր օրինակ արա՛ր ընդ մեզ[2655]։ [2655] Ոմանք. Ելէք ՚ի վերայ մեր... զորօրինակ արար նա ընդ մեզ։
10. Յուդայի երկրի մարդիկ նրանց ասացին. «Ինչո՞ւ էք եկել մեզ վրայ»: Այլազգիներն ասացին. «Եկել ենք Սամփսոնին կապելու, որ նրա հետ վարուենք այնպէս, ինչպէս նա վարուեց մեզ հետ»:
10 Յուդայեանները ըսին. «Ինչո՞ւ համար մեր վրայ ելաք»։ Անոնք ալ ըսին. «Սամփսոնը կապելու ելանք, որպէս զի մեզի ըրածին պէս մենք ալ անոր ընենք»։
Եւ ասէ ցնոսա այր Յուդայ. Ընդէ՞ր ելէք ի վերայ իմ: Եւ ասեն այլազգիքն. Կապել զՍամփսոն ելաք, եւ առնել ընդ նա զոր օրինակ արար ընդ մեզ:

15:10: Եւ ասէ ցնոսա այր Յուդայ. Ընդէ՞ր ելէք ՚ի վերայ իմ։ Եւ ասեն այլազգիքն. Կապե՛լ զՍամփսոն ելաք, եւ առնե՛լ ընդ նա զոր օրինակ արա՛ր ընդ մեզ[2655]։
[2655] Ոմանք. Ելէք ՚ի վերայ մեր... զորօրինակ արար նա ընդ մեզ։
10. Յուդայի երկրի մարդիկ նրանց ասացին. «Ինչո՞ւ էք եկել մեզ վրայ»: Այլազգիներն ասացին. «Եկել ենք Սամփսոնին կապելու, որ նրա հետ վարուենք այնպէս, ինչպէս նա վարուեց մեզ հետ»:
10 Յուդայեանները ըսին. «Ինչո՞ւ համար մեր վրայ ելաք»։ Անոնք ալ ըսին. «Սամփսոնը կապելու ելանք, որպէս զի մեզի ըրածին պէս մենք ալ անոր ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1015:10: И сказали жители Иудеи: за что вы вышли против нас? Они сказали: мы пришли связать Самсона, чтобы поступить с ним, как он поступил с нами.
15:10 καὶ και and; even εἶπαν επω say; speak ἀνὴρ ανηρ man; husband Ιουδα ιουδα Iouda; Iutha εἰς εις into; for τί τις.1 who?; what? ἀνέβητε αναβαινω step up; ascend ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even εἶπον επω say; speak οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner δῆσαι δεω bind; tie τὸν ο the Σαμψων σαμψων Sampsōn; Sampson ἀνέβημεν αναβαινω step up; ascend καὶ και and; even ποιῆσαι ποιεω do; make αὐτῷ αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ἐποίησεν ποιεω do; make ἡμῖν ημιν us
15:10 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לָמָ֖ה lāmˌā לָמָה why עֲלִיתֶ֣ם ʕᵃlîṯˈem עלה ascend עָלֵ֑ינוּ ʕālˈênû עַל upon וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say לֶ le לְ to אֱסֹ֤ור ʔᵉsˈôr אסר bind אֶת־ ʔeṯ- אֵת [object marker] שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson עָלִ֔ינוּ ʕālˈînû עלה ascend לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make לֹ֔ו lˈô לְ to כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עָ֥שָׂה ʕˌāśā עשׂה make לָֽנוּ׃ lˈānû לְ to
15:10. dixeruntque ad eos de tribu Iuda cur ascendistis adversum nos qui responderunt ut ligemus Samson venimus et reddamus ei quae in nos operatus estAnd the men of the tribe of Juda said to them: Why are you come up against us? They answered: We are come to bind Samson, and to pay him for what he hath done against us.
10. And the men of Judah said, Why are ye come up against us? And they said, To bind Samson are we come up, to do to him as he hath done to us.
15:10. And some from the tribe of Judah said to them, “Why have you ascended against us?” And they responded, “We have come to bind Samson, and to repay him for what he has done to us.”
15:10. And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us.
And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us:

15:10: И сказали жители Иудеи: за что вы вышли против нас? Они сказали: мы пришли связать Самсона, чтобы поступить с ним, как он поступил с нами.
15:10
καὶ και and; even
εἶπαν επω say; speak
ἀνὴρ ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
τί τις.1 who?; what?
ἀνέβητε αναβαινω step up; ascend
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
δῆσαι δεω bind; tie
τὸν ο the
Σαμψων σαμψων Sampsōn; Sampson
ἀνέβημεν αναβαινω step up; ascend
καὶ και and; even
ποιῆσαι ποιεω do; make
αὐτῷ αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησεν ποιεω do; make
ἡμῖν ημιν us
15:10
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
לָמָ֖ה lāmˌā לָמָה why
עֲלִיתֶ֣ם ʕᵃlîṯˈem עלה ascend
עָלֵ֑ינוּ ʕālˈênû עַל upon
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
לֶ le לְ to
אֱסֹ֤ור ʔᵉsˈôr אסר bind
אֶת־ ʔeṯ- אֵת [object marker]
שִׁמְשֹׁון֙ šimšôn שִׁמְשֹׁון Samson
עָלִ֔ינוּ ʕālˈînû עלה ascend
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
לֹ֔ו lˈô לְ to
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עָ֥שָׂה ʕˌāśā עשׂה make
לָֽנוּ׃ lˈānû לְ to
15:10. dixeruntque ad eos de tribu Iuda cur ascendistis adversum nos qui responderunt ut ligemus Samson venimus et reddamus ei quae in nos operatus est
And the men of the tribe of Juda said to them: Why are you come up against us? They answered: We are come to bind Samson, and to pay him for what he hath done against us.
15:10. And some from the tribe of Judah said to them, “Why have you ascended against us?” And they responded, “We have come to bind Samson, and to repay him for what he has done to us.”
15:10. And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:10: To bind Samson are we come up - It seems they did not wish to come to an open rupture with the Israelites, provided they would deliver up him who was the cause of their disasters.
Geneva 1599
15:10 And the men of Judah said, Why are ye come up against us? And they answered, To (f) bind Samson are we come up, to do to him as he hath done to us.
(f) And so being our prisoner to punish him.
John Gill
15:10 And the men of Judah said,.... To the Philistines, very probably by a deputation, which they sent unto them, to know the reason of this formidable appearance:
why are ye come up against us? in this hostile manner, with such a number of forces, since they were not conscious to themselves that they had done anything to offend them; they had not attempted to cast off their yoke, they quietly submitted to their government, and had paid their whole tribute, as Josephus (f) represents them saying; they could not imagine what should be the meaning of all this:
and they answered, to bind Samson are we come up; that is, to oblige them to bind him, and deliver him into their hands:
to do to him as he hath done to us: to put him to death, as he had slain many of their people in the last rencounter with them.
(f) Ut supra. (Antiqu. l. 5. c. 8. sect. 8.)
15:1115:11: Եւ իջին երեք հազարք ՚ի Յուդայ ՚ի ծակ վիմին Ետեմեայ. եւ ասեն ցՍամփսոն. Ո՞չ գիտես զի իշխեն մեզ այլազգիքն, եւ ընդէ՞ր արարեր զայն ընդ մեզ։ Եւ ասէ ցնոսա Սամփսոն. Որպէս արարին ընդ իս, նո՛յնպէս արարի՛ ընդ նոսա[2656]։ [2656] Այլք. Երեք հազարք արանց Յուդայ։ Ոսկան. ՚Ի ծագ վիմին Ետե՛՛։
11. Եւ Յուդայի երկրից երեք հազար մարդ իջան Ետեմի քարայրն ու ասացին Սամփսոնին. «Չգիտե՞ս, որ այլազգիներն իշխում են մեզ վրայ, ինչո՞ւ արեցիր այդ բանը մեզ հետ»: Սամփսոնը նրանց ասաց. «Ինչպէս որ նրանք վարուեցին ինձ հետ, այդպէս էլ ես վարուեցի նրանց հետ»:
11 Յուդայէն երեք հազար մարդ Ետամ ապառաժին խոռոչը իջան եւ Սամփսոնին ըսին. «Չե՞ս գիտեր թէ Փղշտացիները մեր վրայ կ’իշխեն. ինչո՞ւ համար այս բանը մեզի ըրիր»։ Անիկա անոնց ըսաւ. «Անոնք ինծի ինչպէս ըրին, ես ալ անոնց այնպէս ըրի»։
Եւ իջին երեք հազարք արանց Յուդայ ի ծագ վիմին Ետեմեայ, եւ ասեն ցՍամփսոն. Ո՞չ գիտես զի իշխեն մեզ այլազգիքն, եւ ընդէ՞ր արարեր զայն ընդ մեզ: Եւ ասէ ցնոսա Սամփսոն. Որպէս արարին ընդ իս, նոյնպէս արարի ընդ նոսա:

15:11: Եւ իջին երեք հազարք ՚ի Յուդայ ՚ի ծակ վիմին Ետեմեայ. եւ ասեն ցՍամփսոն. Ո՞չ գիտես զի իշխեն մեզ այլազգիքն, եւ ընդէ՞ր արարեր զայն ընդ մեզ։ Եւ ասէ ցնոսա Սամփսոն. Որպէս արարին ընդ իս, նո՛յնպէս արարի՛ ընդ նոսա[2656]։
[2656] Այլք. Երեք հազարք արանց Յուդայ։ Ոսկան. ՚Ի ծագ վիմին Ետե՛՛։
11. Եւ Յուդայի երկրից երեք հազար մարդ իջան Ետեմի քարայրն ու ասացին Սամփսոնին. «Չգիտե՞ս, որ այլազգիներն իշխում են մեզ վրայ, ինչո՞ւ արեցիր այդ բանը մեզ հետ»: Սամփսոնը նրանց ասաց. «Ինչպէս որ նրանք վարուեցին ինձ հետ, այդպէս էլ ես վարուեցի նրանց հետ»:
11 Յուդայէն երեք հազար մարդ Ետամ ապառաժին խոռոչը իջան եւ Սամփսոնին ըսին. «Չե՞ս գիտեր թէ Փղշտացիները մեր վրայ կ’իշխեն. ինչո՞ւ համար այս բանը մեզի ըրիր»։ Անիկա անոնց ըսաւ. «Անոնք ինծի ինչպէս ըրին, ես ալ անոնց այնպէս ըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1115:11: И пошли три тысячи человек из Иудеи к ущелью скалы Етама и сказали Самсону: разве ты не знаешь, что Филистимляне господствуют над нами? что ты это сделал нам? Он сказал им: как они со мною поступили, так и я поступил с ними.
15:11 καὶ και and; even κατέβησαν καταβαινω step down; descend τρισχίλιοι τρισχιλιοι three thousand ἄνδρες ανηρ man; husband ἀπὸ απο from; away Ιουδα ιουδα Iouda; Iutha εἰς εις into; for τρυμαλιὰν τρυμαλια hole πέτρας πετρα.1 cliff; bedrock Ηταμ ηταμ and; even εἶπαν επω say; speak τῷ ο the Σαμψων σαμψων Sampsōn; Sampson οὐκ ου not οἶδας οιδα aware ὅτι οτι since; that κυριεύουσιν κυριευω lord; master οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἡμῶν ημων our καὶ και and; even τί τις.1 who?; what? τοῦτο ουτος this; he ἐποίησας ποιεω do; make ἡμῖν ημιν us καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Σαμψων σαμψων Sampsōn; Sampson ὃν ος who; what τρόπον τροπος manner; by means ἐποίησάν ποιεω do; make μοι μοι me οὕτως ουτως so; this way ἐποίησα ποιεω do; make αὐτοῖς αυτος he; him
15:11 וַ wa וְ and יֵּרְד֡וּ yyērᵊḏˈû ירד descend שְׁלֹשֶׁת֩ šᵊlōšˌeṯ שָׁלֹשׁ three אֲלָפִ֨ים ʔᵃlāfˌîm אֶלֶף thousand אִ֜ישׁ ʔˈîš אִישׁ man מִֽ mˈi מִן from יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to סְעִיף֮ sᵊʕîf סָעִיף cleft סֶ֣לַע sˈelaʕ סֶלַע rock עֵיטָם֒ ʕêṭˌām עֵיטָם Etam וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לְ lᵊ לְ to שִׁמְשֹׁ֗ון šimšˈôn שִׁמְשֹׁון Samson הֲ hᵃ הֲ [interrogative] לֹ֤א lˈō לֹא not יָדַ֨עְתָּ֙ yāḏˈaʕtā ידע know כִּֽי־ kˈî- כִּי that מֹשְׁלִ֥ים mōšᵊlˌîm משׁל rule בָּ֨נוּ֙ bˈānû בְּ in פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וּ û וְ and מַה־ mah- מָה what זֹּ֖את zzˌōṯ זֹאת this עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לָּ֑נוּ llˈānû לְ to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֔ם lāhˈem לְ to כַּ ka כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עָ֣שׂוּ ʕˈāśû עשׂה make לִ֔י lˈî לְ to כֵּ֖ן kˌēn כֵּן thus עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make לָהֶֽם׃ lāhˈem לְ to
15:11. descenderunt ergo tria milia virorum de Iuda ad specum silicis Aetham dixeruntque ad Samson nescis quod Philisthim imperent nobis quare hoc facere voluisti quibus ille ait sicut fecerunt mihi feci eisWherefore three thousand men of Juda went down to the cave of the rock Etam, and said to Samson: Knowest thou not that the Philistines rule over us? Why wouldst thou do thus? And he said to them: As they did to me, so have I done to them.
11. Then three thousand men of Judah went down to the cleft of the rock of Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what then is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.
15:11. Then three thousand men of Judah descended to the cave of the rock at Etam. And they said to Samson: “Do you not know that the Philistines rule over us? Why would you want to do this?” And he said to them, “As they have done to me, so I have done to them.”
15:11. Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.
Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them:

15:11: И пошли три тысячи человек из Иудеи к ущелью скалы Етама и сказали Самсону: разве ты не знаешь, что Филистимляне господствуют над нами? что ты это сделал нам? Он сказал им: как они со мною поступили, так и я поступил с ними.
15:11
καὶ και and; even
κατέβησαν καταβαινω step down; descend
τρισχίλιοι τρισχιλιοι three thousand
ἄνδρες ανηρ man; husband
ἀπὸ απο from; away
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
τρυμαλιὰν τρυμαλια hole
πέτρας πετρα.1 cliff; bedrock
Ηταμ ηταμ and; even
εἶπαν επω say; speak
τῷ ο the
Σαμψων σαμψων Sampsōn; Sampson
οὐκ ου not
οἶδας οιδα aware
ὅτι οτι since; that
κυριεύουσιν κυριευω lord; master
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
ἡμῶν ημων our
καὶ και and; even
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἐποίησας ποιεω do; make
ἡμῖν ημιν us
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησάν ποιεω do; make
μοι μοι me
οὕτως ουτως so; this way
ἐποίησα ποιεω do; make
αὐτοῖς αυτος he; him
15:11
וַ wa וְ and
יֵּרְד֡וּ yyērᵊḏˈû ירד descend
שְׁלֹשֶׁת֩ šᵊlōšˌeṯ שָׁלֹשׁ three
אֲלָפִ֨ים ʔᵃlāfˌîm אֶלֶף thousand
אִ֜ישׁ ʔˈîš אִישׁ man
מִֽ mˈi מִן from
יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
סְעִיף֮ sᵊʕîf סָעִיף cleft
סֶ֣לַע sˈelaʕ סֶלַע rock
עֵיטָם֒ ʕêṭˌām עֵיטָם Etam
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לְ lᵊ לְ to
שִׁמְשֹׁ֗ון šimšˈôn שִׁמְשֹׁון Samson
הֲ hᵃ הֲ [interrogative]
לֹ֤א lˈō לֹא not
יָדַ֨עְתָּ֙ yāḏˈaʕtā ידע know
כִּֽי־ kˈî- כִּי that
מֹשְׁלִ֥ים mōšᵊlˌîm משׁל rule
בָּ֨נוּ֙ bˈānû בְּ in
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וּ û וְ and
מַה־ mah- מָה what
זֹּ֖את zzˌōṯ זֹאת this
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לָּ֑נוּ llˈānû לְ to
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֔ם lāhˈem לְ to
כַּ ka כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עָ֣שׂוּ ʕˈāśû עשׂה make
לִ֔י lˈî לְ to
כֵּ֖ן kˌēn כֵּן thus
עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make
לָהֶֽם׃ lāhˈem לְ to
15:11. descenderunt ergo tria milia virorum de Iuda ad specum silicis Aetham dixeruntque ad Samson nescis quod Philisthim imperent nobis quare hoc facere voluisti quibus ille ait sicut fecerunt mihi feci eis
Wherefore three thousand men of Juda went down to the cave of the rock Etam, and said to Samson: Knowest thou not that the Philistines rule over us? Why wouldst thou do thus? And he said to them: As they did to me, so have I done to them.
15:11. Then three thousand men of Judah descended to the cave of the rock at Etam. And they said to Samson: “Do you not know that the Philistines rule over us? Why would you want to do this?” And he said to them, “As they have done to me, so I have done to them.”
15:11. Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:11: Three thousand men of Judah went - It appears evidently from this that Samson was strongly posted, and they thought that no less than three thousand men were necessary to reduce him.
Albert Barnes: Notes on the Bible - 1834
15:11: The dispirited men of Judah were prepared to give up their champion, in order to conciliate their masters. This shows how hard was the task of the Judge, whose office it was to restore his countrymen to freedom and independence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: went: Heb. went down
the rock Etam: Probably near the town Etam, mentioned in Ch1 4:32.
Philistines: Jdg 13:1, Jdg 14:4; Deu 28:13, Deu 28:47, Deu 28:48; Psa 106:41
Geneva 1599
15:11 Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? (g) what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them.
(g) Such was their gross ignorance, that they judged God's great benefits to be a plague to them.
John Gill
15:11 Then three thousand of Judah went up to the top of the rock of Etam,.... Or "went down" (g); that is, into the cave of the rock of Etam, as the Septuagint and Vulgate Latin versions; and so it is taken by David de Pomis (h) for a cave dug in the rock: this was a large number that went to take one man; the reason is, they knew his great strength:
and said to Samson, knowest thou not that the Philistines are rulers over us? and therefore it must be a very unwise thing to disoblige and provoke them, when it lay in their power to oppress them yet more and more, to increase their tribute, and make their burdens heavier, and even take away their lives:
what is this that thou hast done unto us? they ask not what he had done to them, but unto us; though they mean that, but express themselves thus, because what he had done to the Philistines was the occasion of their coming up against them, and so eventually it was doing them ill:
and he said unto them, as they did unto me, so have I done to them; they had done him ill, and therefore he did ill to them; they had burnt his wife and her father with fire, and he had slain many of them; at least this was what he thought fit to say in his own vindication; otherwise what he did was not in a way of private revenge, but on account of the injury done to the people of Israel, he taking what was done to them as done to himself, the chief magistrate and judge of Israel.
(g) "et descenderunt", Pagninus, Montanus; "descenderunt ergo", V. L. Tigurine version. (h) Tzemach David, fol. 112. 3.
John Wesley
15:11 Unto us - Thou hast by these actions punished not them only, but us, who are sure to smart for it.
15:1215:12: Եւ ասեն ցնա. Կապե՛լ զքեզ իջաք, եւ մատնել ՚ի ձե՛ռս այլազգեացն։ Եւ ասէ ցնոսա Սամփսոն. Երդուարո՛ւք ինձ դո՛ւք՝ չսպանանե՛լ զիս եւ տո՛ւք զիս նոցա. եւ դուք մի՛ երբէք պատահիցէք ինձ[2657]։ [2657] Բազումք. Եւ տուք զիս ցնոսա։
12. Նրան ասացին. «Եկել ենք քեզ կապելու եւ այլազգիների ձեռքը մատնելու»: Սամփսոնը նրանց ասաց. «Երդուեցէ՛ք, որ չէք սպանի ինձ, տուէ՛ք ինձ նրանց ձեռքը, եւ դուք երբեք մի՛ հանդիպէք ինձ»:
12 Անոր ըսին. «Մենք իջանք որ քեզ կապենք ու Փղշտացիներուն ձեռքը տանք»։ Սամփսոն անոնց ըսաւ. «Ինծի երդում ըրէք, թէ դուք զիս պիտի չմեռցնէք»։
Եւ ասեն ցնա. Կապել զքեզ իջաք, եւ մատնել ի ձեռս այլազգեացն: Եւ ասէ ցնոսա Սամփսոն. Երդուարուք ինձ դուք չսպանանել զիս [237]եւ տուք զիս ցնոսա. եւ դուք մի՛ երբեք պատահիցէք ինձ:

15:12: Եւ ասեն ցնա. Կապե՛լ զքեզ իջաք, եւ մատնել ՚ի ձե՛ռս այլազգեացն։ Եւ ասէ ցնոսա Սամփսոն. Երդուարո՛ւք ինձ դո՛ւք՝ չսպանանե՛լ զիս եւ տո՛ւք զիս նոցա. եւ դուք մի՛ երբէք պատահիցէք ինձ[2657]։
[2657] Բազումք. Եւ տուք զիս ցնոսա։
12. Նրան ասացին. «Եկել ենք քեզ կապելու եւ այլազգիների ձեռքը մատնելու»: Սամփսոնը նրանց ասաց. «Երդուեցէ՛ք, որ չէք սպանի ինձ, տուէ՛ք ինձ նրանց ձեռքը, եւ դուք երբեք մի՛ հանդիպէք ինձ»:
12 Անոր ըսին. «Մենք իջանք որ քեզ կապենք ու Փղշտացիներուն ձեռքը տանք»։ Սամփսոն անոնց ըսաւ. «Ինծի երդում ըրէք, թէ դուք զիս պիտի չմեռցնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1215:12: И сказали ему: мы пришли связать тебя, чтобы отдать тебя в руки Филистимлянам. И сказал им Самсон: поклянитесь мне, что вы не убьете меня.
15:12 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him δῆσαί δεω bind; tie σε σε.1 you κατέβημεν καταβαινω step down; descend τοῦ ο the δοῦναί διδωμι give; deposit σε σε.1 you ἐν εν in χειρὶ χειρ hand ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Σαμψων σαμψων Sampsōn; Sampson ὀμόσατέ ομνυω swear μοι μοι me μήποτε μηποτε lest; unless συναντήσητε συνανταω meet with ἐν εν in ἐμοὶ εμοι me ὑμεῖς υμεις you
15:12 וַ wa וְ and יֹּ֤אמְרוּ yyˈōmᵊrû אמר say לֹו֙ lˌô לְ to לֶ le לְ to אֱסָרְךָ֣ ʔᵉsārᵊḵˈā אסר bind יָרַ֔דְנוּ yārˈaḏnû ירד descend לְ lᵊ לְ to תִתְּךָ֖ ṯittᵊḵˌā נתן give בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson הִשָּׁבְע֣וּ hiššāvᵊʕˈû שׁבע swear לִ֔י lˈî לְ to פֶּֽן־ pˈen- פֶּן lest תִּפְגְּע֥וּן tifgᵊʕˌûn פגע meet בִּ֖י bˌî בְּ in אַתֶּֽם׃ ʔattˈem אַתֶּם you
15:12. ligare inquiunt te venimus et tradere in manus Philisthinorum iurate respondit mihi quod non me occidatisAnd they said to him: We are come to bind thee, and to deliver thee into the hands of the Philistines. And Samson said to them: Swear to me, and promise me that you will not kill me.
12. And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves.
15:12. And they said to him, “We have come to bind you, and to deliver you into the hands of the Philistines.” And Samson said to them, “Swear and promise to me that you will not kill me.”
15:12. And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves.
And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves:

15:12: И сказали ему: мы пришли связать тебя, чтобы отдать тебя в руки Филистимлянам. И сказал им Самсон: поклянитесь мне, что вы не убьете меня.
15:12
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
δῆσαί δεω bind; tie
σε σε.1 you
κατέβημεν καταβαινω step down; descend
τοῦ ο the
δοῦναί διδωμι give; deposit
σε σε.1 you
ἐν εν in
χειρὶ χειρ hand
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Σαμψων σαμψων Sampsōn; Sampson
ὀμόσατέ ομνυω swear
μοι μοι me
μήποτε μηποτε lest; unless
συναντήσητε συνανταω meet with
ἐν εν in
ἐμοὶ εμοι me
ὑμεῖς υμεις you
15:12
וַ wa וְ and
יֹּ֤אמְרוּ yyˈōmᵊrû אמר say
לֹו֙ lˌô לְ to
לֶ le לְ to
אֱסָרְךָ֣ ʔᵉsārᵊḵˈā אסר bind
יָרַ֔דְנוּ yārˈaḏnû ירד descend
לְ lᵊ לְ to
תִתְּךָ֖ ṯittᵊḵˌā נתן give
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
הִשָּׁבְע֣וּ hiššāvᵊʕˈû שׁבע swear
לִ֔י lˈî לְ to
פֶּֽן־ pˈen- פֶּן lest
תִּפְגְּע֥וּן tifgᵊʕˌûn פגע meet
בִּ֖י bˌî בְּ in
אַתֶּֽם׃ ʔattˈem אַתֶּם you
15:12. ligare inquiunt te venimus et tradere in manus Philisthinorum iurate respondit mihi quod non me occidatis
And they said to him: We are come to bind thee, and to deliver thee into the hands of the Philistines. And Samson said to them: Swear to me, and promise me that you will not kill me.
15:12. And they said to him, “We have come to bind you, and to deliver you into the hands of the Philistines.” And Samson said to them, “Swear and promise to me that you will not kill me.”
15:12. And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:12: That ye will not fall upon me yourselves - He could not bear the thought of contending with and slaying his own countrymen; for there is no doubt that he could have as easily rescued himself from their hands as from those of the Philistines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: to bind thee: Mat 27:2; Act 7:25
fall: Jdg 8:21; Kg1 2:25, Kg1 2:34
John Gill
15:12 And they said unto him, we are come down to bind thee,.... That is, they were come down into the cave where he was; otherwise more properly they were come up to the top of the rock:
that we may deliver thee into the hands of the Philistines; they own what was their intention in binding him, and what put them upon it was not ill will to him, but fear of the Philistines:
and Samson said unto them, swear unto me that ye will not fall upon me yourselves; which shows he did not fear them, though they were 3000; and that if they attempted to take away his life, he should defend himself, but he chose not to shed the blood of any of them; and rather than they should come into any distress through the Philistines, consented to be bound by them, and delivered into their hands; which he was a type of Christ, who was betrayed by the Jews, and delivered by them into the hands of the Romans; and though he could have delivered himself by his great strength, would not, but suffered himself to be taken and bound, and given into the hands of his enemies, that his own people might go free; see Jn 18:4.
John Wesley
15:12 Bind thee - Why not rather, to fight under thy banner? Because sin dispirits men, nay, it infatuates them, and hides from their eyes the things that belong to their peace. Swear - Not that he feared them, or could not as easily have conquered them, as he did the host of the Philistines; but because he would be free from all temptation of doing them harm, though it were in his own defence.
15:1315:13: Եւ երդուա՛ն նմա՝ եւ ասեն. Ո՛չ. այլ կապելով կապեսցո՛ւք զքեզ, եւ տացուք ՚ի ձեռս նոցա. բայց մահու ո՛չ սպանցուք զքեզ։ Եւ կապեցին զնա երեք կարովք նորովք, եւ հանին զնա ՚ի վիմէն[2658]. [2658] Ոմանք. Երիւք կապովք նորովք։
13. Նրանք երդուեցին նրան եւ ասացին. «Ո՛չ, քեզ կը կապենք եւ կը տանք նրանց ձեռքը, բայց քեզ չենք սպանի»: Եւ նրան կապեցին երեք նոր պարաններով ու դուրս հանեցին քարայրից:
13 Եւ անոնք անոր ըսին. «Ո՛չ, քեզ պիտի չմեռցնենք, բայց քեզ պիտի կապենք ու անոնց ձեռքը տանք»։ Զանիկա երկու նոր չուանով կապեցին եւ ապառաժէն դուրս հանեցին։
Եւ երդուան նմա եւ ասեն. Ոչ, այլ կապելով կապեսցուք զքեզ, եւ տացուք ի ձեռս նոցա. բայց մահու ոչ սպանցուք զքեզ: Եւ կապեցին զնա [238]երիւք կարովք նորովք, եւ հանին զնա ի վիմէն:

15:13: Եւ երդուա՛ն նմա՝ եւ ասեն. Ո՛չ. այլ կապելով կապեսցո՛ւք զքեզ, եւ տացուք ՚ի ձեռս նոցա. բայց մահու ո՛չ սպանցուք զքեզ։ Եւ կապեցին զնա երեք կարովք նորովք, եւ հանին զնա ՚ի վիմէն[2658].
[2658] Ոմանք. Երիւք կապովք նորովք։
13. Նրանք երդուեցին նրան եւ ասացին. «Ո՛չ, քեզ կը կապենք եւ կը տանք նրանց ձեռքը, բայց քեզ չենք սպանի»: Եւ նրան կապեցին երեք նոր պարաններով ու դուրս հանեցին քարայրից:
13 Եւ անոնք անոր ըսին. «Ո՛չ, քեզ պիտի չմեռցնենք, բայց քեզ պիտի կապենք ու անոնց ձեռքը տանք»։ Զանիկա երկու նոր չուանով կապեցին եւ ապառաժէն դուրս հանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
15:1315:13: И сказали ему: нет, мы только свяжем тебя и отдадим тебя в руки их, а умертвить не умертвим. И связали его двумя новыми веревками и повели его из ущелья.
15:13 καὶ και and; even εἶπον επω say; speak αὐτῷ αυτος he; him λέγοντες λεγω tell; declare οὐχί ουχι not; not actually ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than δεσμῷ δεσμος bond; confinement δήσομέν δεω bind; tie σε σε.1 you καὶ και and; even παραδώσομέν παραδιδωμι betray; give over σε σε.1 you ἐν εν in χειρὶ χειρ hand αὐτῶν αυτος he; him καὶ και and; even θανάτῳ θανατος death οὐ ου not θανατώσομέν θανατοω put to death σε σε.1 you καὶ και and; even ἔδησαν δεω bind; tie αὐτὸν αυτος he; him ἐν εν in δυσὶ δυο two καλωδίοις καλωδιον innovative; fresh καὶ και and; even ἀνήνεγκαν αναφερω bring up; carry up αὐτὸν αυτος he; him ἀπὸ απο from; away τῆς ο the πέτρας πετρα.1 cliff; bedrock ἐκείνης εκεινος that
15:13 וַ wa וְ and יֹּ֧אמְרוּ yyˈōmᵊrû אמר say לֹ֣ו lˈô לְ to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say לֹ֤א lˈō לֹא not כִּֽי־ kˈî- כִּי that אָסֹ֤ר ʔāsˈōr אסר bind נֶֽאֱסָרְךָ֙ nˈeʔᵉsārᵊḵā אסר bind וּ û וְ and נְתַנּ֣וּךָ nᵊṯannˈûḵā נתן give בְ vᵊ בְּ in יָדָ֔ם yāḏˈām יָד hand וְ wᵊ וְ and הָמֵ֖ת hāmˌēṯ מות die לֹ֣א lˈō לֹא not נְמִיתֶ֑ךָ nᵊmîṯˈeḵā מות die וַ wa וְ and יַּאַסְרֻ֗הוּ yyaʔasrˈuhû אסר bind בִּ bi בְּ in שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two עֲבֹתִ֣ים ʕᵃvōṯˈîm עֲבֹת rope חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new וַֽ wˈa וְ and יַּעֲל֖וּהוּ yyaʕᵃlˌûhû עלה ascend מִן־ min- מִן from הַ ha הַ the סָּֽלַע׃ ssˈālaʕ סֶלַע rock
15:13. dixerunt non te occidimus sed vinctum tradimus ligaveruntque eum duobus novis funibus et tulerunt de petra AethamThey said: We will not kill thee: but we will deliver thee up bound. And they bound him with two new cords, and brought him from the rock Etam.
13. And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new ropes, and brought him up from the rock.
15:13. They said: “We will not kill you. But we will deliver you tied.” And they bound him with two new cords. And they took him from the rock at Etam.
15:13. And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock.
And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock:

15:13: И сказали ему: нет, мы только свяжем тебя и отдадим тебя в руки их, а умертвить не умертвим. И связали его двумя новыми веревками и повели его из ущелья.
15:13
καὶ και and; even
εἶπον επω say; speak
αὐτῷ αυτος he; him
λέγοντες λεγω tell; declare
οὐχί ουχι not; not actually
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
δεσμῷ δεσμος bond; confinement
δήσομέν δεω bind; tie
σε σε.1 you
καὶ και and; even
παραδώσομέν παραδιδωμι betray; give over
σε σε.1 you
ἐν εν in
χειρὶ χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
θανάτῳ θανατος death
οὐ ου not
θανατώσομέν θανατοω put to death
σε σε.1 you
καὶ και and; even
ἔδησαν δεω bind; tie
αὐτὸν αυτος he; him
ἐν εν in
δυσὶ δυο two
καλωδίοις καλωδιον innovative; fresh
καὶ και and; even
ἀνήνεγκαν αναφερω bring up; carry up
αὐτὸν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
ἐκείνης εκεινος that
15:13
וַ wa וְ and
יֹּ֧אמְרוּ yyˈōmᵊrû אמר say
לֹ֣ו lˈô לְ to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
לֹ֤א lˈō לֹא not
כִּֽי־ kˈî- כִּי that
אָסֹ֤ר ʔāsˈōr אסר bind
נֶֽאֱסָרְךָ֙ nˈeʔᵉsārᵊḵā אסר bind
וּ û וְ and
נְתַנּ֣וּךָ nᵊṯannˈûḵā נתן give
בְ vᵊ בְּ in
יָדָ֔ם yāḏˈām יָד hand
וְ wᵊ וְ and
הָמֵ֖ת hāmˌēṯ מות die
לֹ֣א lˈō לֹא not
נְמִיתֶ֑ךָ nᵊmîṯˈeḵā מות die
וַ wa וְ and
יַּאַסְרֻ֗הוּ yyaʔasrˈuhû אסר bind
בִּ bi בְּ in
שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two
עֲבֹתִ֣ים ʕᵃvōṯˈîm עֲבֹת rope
חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new
וַֽ wˈa וְ and
יַּעֲל֖וּהוּ yyaʕᵃlˌûhû עלה ascend
מִן־ min- מִן from
הַ ha הַ the
סָּֽלַע׃ ssˈālaʕ סֶלַע rock
15:13. dixerunt non te occidimus sed vinctum tradimus ligaveruntque eum duobus novis funibus et tulerunt de petra Aetham
They said: We will not kill thee: but we will deliver thee up bound. And they bound him with two new cords, and brought him from the rock Etam.
15:13. They said: “We will not kill you. But we will deliver you tied.” And they bound him with two new cords. And they took him from the rock at Etam.
15:13. And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:13: They bound him with two new cords - Probably his hands with one and his legs with the other.
Geneva 1599
15:13 And they spake unto him, saying, No; but we will bind thee fast, and (h) deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock.
(h) Thus they would rather betray their brother than use the means that God had given for their deliverance.
John Gill
15:13 And they spake unto him, saying, no,.... They declared they would not fall upon him themselves and slay him; nor would the Jews put Christ to death themselves, though they were virtually his betrayers and murderers, Jn 18:31.
but we will bind thee fast and deliver thee into their hands; as the Jews did Christ, and not only delivered him bound to the high priest, but also to the Roman governor, Mt 27:2.
but surely we will not kill thee: not with their own hands, but then they proposed to deliver him into the hands of the Philistines, from whence nothing but death could be expected; so that had they put him to death, they would have been accessory to it, as the Jews were to the death of Christ by delivering him to the Gentiles, and are charged with it, Acts 2:23.
and they bound him with two new cords; not with one only, lest it should not be sufficient to hold him, knowing his strength, but with two, and these not old worn out ones, but new ones just made, and very strong; and, as Joseph Kimchi, noted by Ben Melech, were trebled, or made of three cords or thongs, for greater security; and of flax, as the following verse intimates, and such are most firm and strongest to hold anything; hence nets were made of flax to hold creatures in, fish, fowl, or beasts (i):
and brought him up from the rock; the place, as Kimchi says, where the men of Judah dwelt, being higher than the rock; though rather the true sense is, they brought him up out of the cave in the rock.
(i) Vid. Plin Nat. Hist. l. 19. 1.
John Wesley
15:13 And they bound him - Thus was he a type of Christ, who yielded himself to be bound, yea and led as a lamb to the slaughter. Never were men so besotted as these men of Judah, except those who thus treated our blessed Saviour. The rock - That is, from the cave in the rock, in which he had secured himself, out of which he was first brought up, and then carried down from the rock to the plain.
15:1415:14: եւ եկն մինչեւ ցԾնօտն. եւ այլազգիքն աղաղակեցի՛ն եւ ընթացան ընդդէ՛մ նորա։ Եւ յաջողեցաւ ՚ի վերայ նորա Հոգի Տեառն. եւ եղեն կարքն ՚ի բազուկս նորա իբրեւ զխծո՛ւծ՝ յորժամ ՚ի հո՛ւր հոտոտիցի, եւ հալեցան կապանքն ՚ի բազկաց նորա[2659]։ [2659] Այլք. Եւ եկն մինչեւ ցծնօտն։ ՚Ի լուս. Եւ եղեն շխթայքն ՚ի բազուկս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր այլ ոմանք. Եւ եղեւ կապքն ՚ի բա՛՛։
14. Նա եկաւ մինչեւ Ծնօտ կոչուած վայրը, այլազգիներն աղաղակեցին եւ ընթացան նրա դէմ յանդիման: Տիրոջ հոգին աջակից եղաւ Սամփսոնին, նրա բազուկների վրայի պարանները դարձան կրակից այրուած թելի նման, եւ կապանքները հալուեցին թափուեցին նրա բազուկներից:
14 Երբ անիկա մինչեւ Լեքի գնաց, Փղշտացիները աղաղակելով զանիկա դիմաւորեցին։ Տէրոջը Հոգին անոր վրայ գալով՝ անոր թեւերուն վրայ եղող չուանները կրակով այրուած քթանի պէս եղան ու կապերը ձեռքերէն քակուեցան։
Եւ եկն մինչեւ ցԾնօտն. եւ այլազգիքն աղաղակեցին եւ ընթացան ընդդէմ նորա. եւ յաջողեցաւ ի վերայ նորա Հոգի Տեառն, եւ եղեն կարքն ի բազուկս նորա իբրեւ զխծուծ յորժամ ի հուր հոտոտիցի, եւ հալեցան կապանքն ի բազկաց նորա:

15:14: եւ եկն մինչեւ ցԾնօտն. եւ այլազգիքն աղաղակեցի՛ն եւ ընթացան ընդդէ՛մ նորա։ Եւ յաջողեցաւ ՚ի վերայ նորա Հոգի Տեառն. եւ եղեն կարքն ՚ի բազուկս նորա իբրեւ զխծո՛ւծ՝ յորժամ ՚ի հո՛ւր հոտոտիցի, եւ հալեցան կապանքն ՚ի բազկաց նորա[2659]։
[2659] Այլք. Եւ եկն մինչեւ ցծնօտն։ ՚Ի լուս. Եւ եղեն շխթայքն ՚ի բազուկս. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր այլ ոմանք. Եւ եղեւ կապքն ՚ի բա՛՛։
14. Նա եկաւ մինչեւ Ծնօտ կոչուած վայրը, այլազգիներն աղաղակեցին եւ ընթացան նրա դէմ յանդիման: Տիրոջ հոգին աջակից եղաւ Սամփսոնին, նրա բազուկների վրայի պարանները դարձան կրակից այրուած թելի նման, եւ կապանքները հալուեցին թափուեցին նրա բազուկներից:
14 Երբ անիկա մինչեւ Լեքի գնաց, Փղշտացիները աղաղակելով զանիկա դիմաւորեցին։ Տէրոջը Հոգին անոր վրայ գալով՝ անոր թեւերուն վրայ եղող չուանները կրակով այրուած քթանի պէս եղան ու կապերը ձեռքերէն քակուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
15:1415:14: Когда он подошел к Лехе, Филистимляне с криком встретили его. И сошел на него Дух Господень, и веревки, бывшие на руках его, сделались, как перегоревший лен, и упали узы его с рук его.
15:14 καὶ και and; even ἦλθον ερχομαι come; go ἕως εως till; until σιαγόνος σιαγων cheek καὶ και and; even οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἠλάλαξαν αλαλαζω clang; cry καὶ και and; even ἔδραμον τρεχω run εἰς εις into; for συνάντησιν συναντησις meeting αὐτοῦ αυτος he; him καὶ και and; even ἥλατο αλλομαι spring; leap ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even ἐγενήθη γινομαι happen; become τὰ ο the καλώδια καλωδιον the ἐπὶ επι in; on βραχίοσιν βραχιων arm αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about στιππύον στιππυον who; what ἐξεκαύθη εκκαιω burn out ἐν εν in πυρί πυρ fire καὶ και and; even ἐτάκησαν τηκω melt δεσμοὶ δεσμος bond; confinement αὐτοῦ αυτος he; him ἀπὸ απο from; away χειρῶν χειρ hand αὐτοῦ αυτος he; him
15:14 הוּא־ hû- הוּא he בָ֣א vˈā בוא come עַד־ ʕaḏ- עַד unto לֶ֔חִי lˈeḥî לְחִי Lehi וּ û וְ and פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine הֵרִ֣יעוּ hērˈîʕû רוע shout לִ li לְ to קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter וַ wa וְ and תִּצְלַ֨ח ttiṣlˌaḥ צלח be strong עָלָ֜יו ʕālˈāʸw עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּהְיֶ֨ינָה ttihyˌeʸnā היה be הָ hā הַ the עֲבֹתִ֜ים ʕᵃvōṯˈîm עֲבֹת rope אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon זְרֹועֹותָ֗יו zᵊrôʕôṯˈāʸw זְרֹועַ arm כַּ ka כְּ as † הַ the פִּשְׁתִּים֙ ppištîm פֵּשֶׁת flax אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּעֲר֣וּ bāʕᵃrˈû בער burn בָ vā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יִּמַּ֥סּוּ yyimmˌassû מסס melt אֱסוּרָ֖יו ʔᵉsûrˌāʸw אֵסוּר fetter מֵ mē מִן from עַ֥ל ʕˌal עַל upon יָדָֽיו׃ yāḏˈāʸw יָד hand
15:14. qui cum venisset ad locum Maxillae et Philisthim vociferantes occurrissent ei inruit spiritus Domini in eum et sicut solent ad odorem ignis lina consumi ita vincula quibus ligatus erat dissipata sunt et solutaNow when he was come to the place of the Jawbone, and the Philistines shouting went to meet him, the Spirit of the Lord came strongly upon him: and as flax is wont to be consumed at the approach of fire, so the bands with which he was bound were broken and loosed.
14. When he came unto Lehi, the Philistines shouted as they met him: and the spirit of the LORD came mightily upon him, and the ropes that were upon his arms became as flax that was burnt with fire, and his bands dropped from off his hands.
15:14. And when he had arrived at the place of the Jawbone, and the Philistines, shouting aloud, had met him, the Spirit of the Lord rushed upon him. And just as flax is usually consumed by a hint of fire, so were the ties with which he was bound broken and released.
15:14. [And] when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that [were] upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands.
And when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that [were] upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands:

15:14: Когда он подошел к Лехе, Филистимляне с криком встретили его. И сошел на него Дух Господень, и веревки, бывшие на руках его, сделались, как перегоревший лен, и упали узы его с рук его.
15:14
καὶ και and; even
ἦλθον ερχομαι come; go
ἕως εως till; until
σιαγόνος σιαγων cheek
καὶ και and; even
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
ἠλάλαξαν αλαλαζω clang; cry
καὶ και and; even
ἔδραμον τρεχω run
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτοῦ αυτος he; him
καὶ και and; even
ἥλατο αλλομαι spring; leap
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
ἐγενήθη γινομαι happen; become
τὰ ο the
καλώδια καλωδιον the
ἐπὶ επι in; on
βραχίοσιν βραχιων arm
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
στιππύον στιππυον who; what
ἐξεκαύθη εκκαιω burn out
ἐν εν in
πυρί πυρ fire
καὶ και and; even
ἐτάκησαν τηκω melt
δεσμοὶ δεσμος bond; confinement
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
15:14
הוּא־ hû- הוּא he
בָ֣א vˈā בוא come
עַד־ ʕaḏ- עַד unto
לֶ֔חִי lˈeḥî לְחִי Lehi
וּ û וְ and
פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine
הֵרִ֣יעוּ hērˈîʕû רוע shout
לִ li לְ to
קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter
וַ wa וְ and
תִּצְלַ֨ח ttiṣlˌaḥ צלח be strong
עָלָ֜יו ʕālˈāʸw עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תִּהְיֶ֨ינָה ttihyˌeʸnā היה be
הָ הַ the
עֲבֹתִ֜ים ʕᵃvōṯˈîm עֲבֹת rope
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
זְרֹועֹותָ֗יו zᵊrôʕôṯˈāʸw זְרֹועַ arm
כַּ ka כְּ as
הַ the
פִּשְׁתִּים֙ ppištîm פֵּשֶׁת flax
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּעֲר֣וּ bāʕᵃrˈû בער burn
בָ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יִּמַּ֥סּוּ yyimmˌassû מסס melt
אֱסוּרָ֖יו ʔᵉsûrˌāʸw אֵסוּר fetter
מֵ מִן from
עַ֥ל ʕˌal עַל upon
יָדָֽיו׃ yāḏˈāʸw יָד hand
15:14. qui cum venisset ad locum Maxillae et Philisthim vociferantes occurrissent ei inruit spiritus Domini in eum et sicut solent ad odorem ignis lina consumi ita vincula quibus ligatus erat dissipata sunt et soluta
Now when he was come to the place of the Jawbone, and the Philistines shouting went to meet him, the Spirit of the Lord came strongly upon him: and as flax is wont to be consumed at the approach of fire, so the bands with which he was bound were broken and loosed.
15:14. And when he had arrived at the place of the Jawbone, and the Philistines, shouting aloud, had met him, the Spirit of the Lord rushed upon him. And just as flax is usually consumed by a hint of fire, so were the ties with which he was bound broken and released.
15:14. [And] when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that [were] upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17: Выданный иудеями филистимлянам, Самсон разорвал связывавшие его веревки и ослиной челюстью избил большое количество филистимлян. По имени этой челюсти и самое местечко было названо Рамаф-Лехи (брошенная челюсть).
Adam Clarke: Commentary on the Bible - 1831
15:14: When he came unto Lehi - This was the name of the place to which they brought him, either to put him to death, or keep him in perpetual confinement.
Shouted against him - His capture was a matter of public rejoicing.
Albert Barnes: Notes on the Bible - 1834
15:14: The cords ... became as flax ... - i. e. were as weak against his strength as half-burned flax which yields to the least pressure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: the Philistines: Jdg 5:30, Jdg 16:24; Exo 14:3, Exo 14:5; Sa1 4:5; Job 20:5; Mic 7:8
the Spirit: Jdg 3:10, Jdg 14:6, Jdg 14:19; Zac 4:6
the cords: Jdg 16:9, Jdg 16:12; Sa1 17:35; Psa 18:34, Psa 118:11; Phi 4:3
loosed: Heb. were melted
John Gill
15:14 And when he came unto Lehi,.... The place which was afterwards so called, from what happened there at this time, and where the Philistines were spread, Judg 15:9 this, according to Bunting (k), was six miles from Etam:
the Philistines shouted against him: for joy that they had got him into their hands, and in the circumstances he was, being bound, so that they had nothing to fear from him:
and the Spirit of the Lord came mightily upon him: as it at times did, and had done before; the Targum is,"the Spirit of might from the Lord,''which gave him courage and resolution of mind, and great strength of body, even while he was speaking, as a token of the wonders God more than he had at other times:
and the cords that were upon his arms became as flax that was burnt with fire; as easily parted as the flax when fire takes it, which is consumed at once:
and his bonds loosed off from his hands; by which it appears that both arms and hands were bound with the cords; his arms were pinioned close to his body, as well as his hands were tied together; and these, as in the original, "melted away" (l), like wax before the fire, or snow before the sun, so easily were these bands separated from him; this may be an emblem of Christ's loosing himself from the cords of death, Acts 2:24.
(k) Travels, p. 116. (l) "diffuxerunt", Tigurine version; "liquefacta sunt", Piscator.
John Wesley
15:14 Shouted - Because they had now their enemy, as they supposed, in their hands. Loosed - Heb. were melted; that is, were dissolved, as things which are melted in the fire. This typified the resurrection of Christ, by the power of the Spirit of holiness. In this he loosed the bands of death, it being impossible he should be holden of them. And thus he triumphed over the powers of darkness, which had shouted against him.
15:1515:15: Եւ եգի՛տ ծնօտ մի իշոյ ընկեցեալ. ձգեա՛ց զձեռն իւր եւ առ զնա. եւ եհա՛ր նովաւ հազա՛ր այր։
15. Նա գետին տապալուած էշի մի ծնօտ գտաւ, երկարեց իր ձեռքը, վերցրեց այն եւ դրանով հազար մարդ սպանեց:
15 Իշու ծնօտ մը գտաւ, որ դեռ չորցած չէր ու ձեռքը երկնցուց զանիկա առաւ եւ անով հազար մարդ մեռցուց։
Եւ եգիտ ծնօտ մի իշոյ [239]ընկեցեալ, ձգեաց զձեռն իւր եւ ա՛ռ զնա, եւ եհար նովաւ հազար այր:

15:15: Եւ եգի՛տ ծնօտ մի իշոյ ընկեցեալ. ձգեա՛ց զձեռն իւր եւ առ զնա. եւ եհա՛ր նովաւ հազա՛ր այր։
15. Նա գետին տապալուած էշի մի ծնօտ գտաւ, երկարեց իր ձեռքը, վերցրեց այն եւ դրանով հազար մարդ սպանեց:
15 Իշու ծնօտ մը գտաւ, որ դեռ չորցած չէր ու ձեռքը երկնցուց զանիկա առաւ եւ անով հազար մարդ մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515:15: Нашел он свежую ослиную челюсть и, протянув руку свою, взял ее, и убил ею тысячу человек.
15:15 καὶ και and; even εὗρεν ευρισκω find σιαγόνα σιαγων cheek ὄνου ονος donkey ἐκρεριμμένην εκριπτω and; even ἐξέτεινεν εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get αὐτὴν αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact ἐν εν in αὐτῇ αυτος he; him χιλίους χιλιοι thousand ἄνδρας ανηρ man; husband
15:15 וַ wa וְ and יִּמְצָ֥א yyimṣˌā מצא find לְחִֽי־ lᵊḥˈî- לְחִי jaw חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass טְרִיָּ֑ה ṭᵊriyyˈā טָרִי fresh וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יָדֹו֙ yāḏˌô יָד hand וַ wa וְ and יִּקָּחֶ֔הָ yyiqqāḥˈehā לקח take וַ wa וְ and יַּךְ־ yyaḵ- נכה strike בָּ֖הּ bˌāh בְּ in אֶ֥לֶף ʔˌelef אֶלֶף thousand אִֽישׁ׃ ʔˈîš אִישׁ man
15:15. inventamque maxillam id est mandibulam asini quae iacebat arripiens interfecit in ea mille virosAnd finding a jawbone, even the jawbone of an ass, which lay there, catching it up, he slew therewith a thousand men.
15. And he found a new jawbone of an ass, and put forth his hand, and took it, and smote a thousand men therewith.
15:15. And finding a jawbone which was laying there, that is, the jawbone of a donkey, snatching it up, he put to death a thousand men with it.
15:15. And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith.
And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith:

15:15: Нашел он свежую ослиную челюсть и, протянув руку свою, взял ее, и убил ею тысячу человек.
15:15
καὶ και and; even
εὗρεν ευρισκω find
σιαγόνα σιαγων cheek
ὄνου ονος donkey
ἐκρεριμμένην εκριπτω and; even
ἐξέτεινεν εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
αὐτὴν αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
ἐν εν in
αὐτῇ αυτος he; him
χιλίους χιλιοι thousand
ἄνδρας ανηρ man; husband
15:15
וַ wa וְ and
יִּמְצָ֥א yyimṣˌā מצא find
לְחִֽי־ lᵊḥˈî- לְחִי jaw
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass
טְרִיָּ֑ה ṭᵊriyyˈā טָרִי fresh
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יָדֹו֙ yāḏˌô יָד hand
וַ wa וְ and
יִּקָּחֶ֔הָ yyiqqāḥˈehā לקח take
וַ wa וְ and
יַּךְ־ yyaḵ- נכה strike
בָּ֖הּ bˌāh בְּ in
אֶ֥לֶף ʔˌelef אֶלֶף thousand
אִֽישׁ׃ ʔˈîš אִישׁ man
15:15. inventamque maxillam id est mandibulam asini quae iacebat arripiens interfecit in ea mille viros
And finding a jawbone, even the jawbone of an ass, which lay there, catching it up, he slew therewith a thousand men.
15:15. And finding a jawbone which was laying there, that is, the jawbone of a donkey, snatching it up, he put to death a thousand men with it.
15:15. And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
15:15: He found a new jaw-bone of an ass - I rather think that the word טריה teriyah, which we translate new, and the margin moist, should be understood as signifying the tabia or putrid state of the ass from which this jawbone was taken. He found there a dead ass in a state of putrefaction; on which account he could the more easily separate the jaw from its integuments; this was a circumstance proper to be recorded by the historian, and a mark of the providence of God. But were we to understand it of a fresh jaw-bone, very lately separated from the head of an ass, the circumstance does not seem worthy of being recorded.
With the jaw-bore of an ass, heaps upon heaps - I cannot see the propriety of this rendering of the Hebrew words בלחי החמור חמור חמרתים bilchi hachamor, chemor chamorathayim; I believe they should be translated thus: -
"With the jaw-bone of this ass, an ass (the foal) of two asses;
"With the jaw-bone of this ass I have slain a thousand men."
This appears to have been a triumphal song on the occasion; and the words are variously rendered both by the versions, and by expositors.
Albert Barnes: Notes on the Bible - 1834
15:15: Slew a thousand men therewith - Compare the marginal references. The Philistines, seized with a panic at seeing Samson suddenly burst his cords and rush at them, offered no resistance, but fell an easy prey to the blows of their mighty foe. Some perhaps were dashed down the cliffs in their flight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: new jawbone: Heb. moist
slew: Jdg 3:31, Jdg 4:21, Jdg 7:16; Lev 26:8; Jos 23:10; Sa1 14:6, Sa1 14:14, Sa1 17:49, Sa1 17:50; Co1 1:27, Co1 1:28
a thousand: Some would render the words aileph ish, "a chief;" but it is alluph, and not aileph, which signifies a chief; besides which, the Hebrew idiom would, even in that case, require it to be ish alluph, "a man, a chief," and not alluph ish, "a chief, a man." Add to which, that every version renders it "a thousand men.
Geneva 1599
15:15 And he found a (i) new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith.
(i) That is, of an ass recently slain.
John Gill
15:15 And he found a new jawbone of an ass,.... That is, the jawbone of an ass lately killed, which perhaps had some of the flesh upon it, the blood or purulent matter on it; for Jarchi says, he had read in the books of physicians, that the word here used signifies the sanies or purulent matter of a wound; however, it was moist, and fresh, and so tough and strong, and would bear to strike with, and give hard blows with, when an old jawbone would have been dry and brittle; and perhaps the asses of those countries were larger than ours, and so their jawbones bigger and stronger:
and put forth his hand and took it; it lay near him, being so disposed by the providence of God at the time and place where his cords were loosed from him, and he reached and took it up:
and slew one thousand men therewith, such was his great strength, that every blow he gave in all probability killed a man; there have been wonderful things done by mighty warriors, but none like this; they have by the use of warlike weapons destroyed many, as with the sword or spear, but not with such an instrument. One of David's worthies slew three hundred men at one time with his spear, 1Chron 11:11 and Scanderbeg with his sword slew great numbers of the Turks with his own hand at different times; what comes nearest to this is Shamgar's killing six hundred Philistines with an ox goad, Judg 3:31, this may be an emblem of the weak and contemptible means of the Gospel, the foolishness of preaching, by which Christ has conquered and subdued multitudes to himself.
John Wesley
15:15 New jaw - bone - And therefore the more tough and strong.
15:1615:16: Եւ ասէ Սամփսոն. Ծնօտի՛ւ իշոյ ջնջելով ջնջեցի՛ց զնոսա, զի ծնօտիւ իշոյ կոտորեցի հազա՛ր այր։
16. Սամփսոնն ասաց. «Էշի ծնօտով կը բնաջնջեմ նրանց, որովհետեւ էշի ծնօտով կոտորեցի հազար մարդ»:
16 Սամփսոն ըսաւ. «Իշու ծնօտով դէզ դէզ ձգեցի զանոնք, իշու ծնօտով հազար մարդ մեռցուցի»։
Եւ ասէ Սամփսոն. Ծնօտիւ իշոյ [240]ջնջելով ջնջեցից զնոսա, զի`` ծնօտիւ իշոյ կոտորեցի հազար այր:

15:16: Եւ ասէ Սամփսոն. Ծնօտի՛ւ իշոյ ջնջելով ջնջեցի՛ց զնոսա, զի ծնօտիւ իշոյ կոտորեցի հազա՛ր այր։
16. Սամփսոնն ասաց. «Էշի ծնօտով կը բնաջնջեմ նրանց, որովհետեւ էշի ծնօտով կոտորեցի հազար մարդ»:
16 Սամփսոն ըսաւ. «Իշու ծնօտով դէզ դէզ ձգեցի զանոնք, իշու ծնօտով հազար մարդ մեռցուցի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1615:16: И сказал Самсон: челюстью ослиною толпу, две толпы, челюстью ослиною убил я тысячу человек.
15:16 καὶ και and; even εἶπεν επω say; speak Σαμψων σαμψων Sampsōn; Sampson ἐν εν in σιαγόνι σιαγων cheek ὄνου ονος donkey ἐξαλείφων εξαλειφω erase; wipe out ἐξήλειψα εξαλειφω erase; wipe out αὐτούς αυτος he; him ὅτι οτι since; that ἐν εν in τῇ ο the σιαγόνι σιαγων cheek τοῦ ο the ὄνου ονος donkey ἐπάταξα πατασσω pat; impact χιλίους χιλιοι thousand ἄνδρας ανηρ man; husband
15:16 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson בִּ bi בְּ in לְחִ֣י lᵊḥˈî לְחִי jaw הַ ha הַ the חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass חֲמֹ֖ור ḥᵃmˌôr חֹמֶר homer חֲמֹרָתָ֑יִם ḥᵃmōrāṯˈāyim חֹמֶר homer בִּ bi בְּ in לְחִ֣י lᵊḥˈî לְחִי jaw הַ ha הַ the חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass הִכֵּ֖יתִי hikkˌêṯî נכה strike אֶ֥לֶף ʔˌelef אֶלֶף thousand אִֽישׁ׃ ʔˈîš אִישׁ man
15:16. et ait in maxilla asini in mandibula pulli asinarum delevi eos et percussi mille virosAnd he said: With the jawbone of an ass, with the jaw of the colt of asses, I have destroyed them, and have slain a thousand men.
16. And Samson said, With the jawbone of an ass, heaps upon heaps, with the jawbone of an ass have I smitten a thousand men.
15:16. And he said, “With the jawbone of a donkey, with the jaw of the colt of a donkey, I have destroyed them, and I have struck down a thousand men.”
15:16. And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men.
And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men:

15:16: И сказал Самсон: челюстью ослиною толпу, две толпы, челюстью ослиною убил я тысячу человек.
15:16
καὶ και and; even
εἶπεν επω say; speak
Σαμψων σαμψων Sampsōn; Sampson
ἐν εν in
σιαγόνι σιαγων cheek
ὄνου ονος donkey
ἐξαλείφων εξαλειφω erase; wipe out
ἐξήλειψα εξαλειφω erase; wipe out
αὐτούς αυτος he; him
ὅτι οτι since; that
ἐν εν in
τῇ ο the
σιαγόνι σιαγων cheek
τοῦ ο the
ὄνου ονος donkey
ἐπάταξα πατασσω pat; impact
χιλίους χιλιοι thousand
ἄνδρας ανηρ man; husband
15:16
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שִׁמְשֹׁ֔ון šimšˈôn שִׁמְשֹׁון Samson
בִּ bi בְּ in
לְחִ֣י lᵊḥˈî לְחִי jaw
הַ ha הַ the
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
חֲמֹ֖ור ḥᵃmˌôr חֹמֶר homer
חֲמֹרָתָ֑יִם ḥᵃmōrāṯˈāyim חֹמֶר homer
בִּ bi בְּ in
לְחִ֣י lᵊḥˈî לְחִי jaw
הַ ha הַ the
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
הִכֵּ֖יתִי hikkˌêṯî נכה strike
אֶ֥לֶף ʔˌelef אֶלֶף thousand
אִֽישׁ׃ ʔˈîš אִישׁ man
15:16. et ait in maxilla asini in mandibula pulli asinarum delevi eos et percussi mille viros
And he said: With the jawbone of an ass, with the jaw of the colt of asses, I have destroyed them, and have slain a thousand men.
15:16. And he said, “With the jawbone of a donkey, with the jaw of the colt of a donkey, I have destroyed them, and I have struck down a thousand men.”
15:16. And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:16: There is a play upon the word, three times repeated, which means both "an ass" and also "a heap." The spirit of riddle-making Jdg 14:12, Jdg 14:18 is apparent in this song of triumph (compare Jdg 5:1; Exo 15:1; Sa1 18:6-7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: with the jawbone: There is here a fine paronomasia upon the word chamor, "an ass," which also signifies "a heap;" bilchee hachamor, chamor chamorathayim, "With the jaw-bone of an ass, a heap upon two heaps."
heaps upon heaps: Heb. an heap, two heaps, Jdg 15:16
John Gill
15:16 And Samson said,.... In a kind of triumphant song:
with the jawbone of an ass, heaps upon heaps; that is, with such an instrument he had slain heaps of men, who lay dead in heaps upon one another; in the words for an "ass", and for an "heap", is an elegant "paronomosia", not easy to be expressed in our language:
with the jaw of an ass have I slain a thousand men: this he said not in a proud and haughty manner, ascribing it to himself, as Josephus suggests (m), since he takes notice of the mean instrument he used; which showed that he was sensible it was not done by his own power, but by the power of God, which enabled him by such weak means to do such wonderful things.
(m) Antiqu. l. 5. c. 8. sect. 9.
John Wesley
15:16 Slain a thousand men - What could be too hard for him to do, on whom the Spirit of the Lord came mightily? It was strange the men of Judah did now at least come in to his assistance. But he was to be a type of him, who trod the wine - press alone.
Robert Jamieson, A. R. Fausset and David Brown
15:16 With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men--The inadequacy of the weapon plainly shows this to have been a miraculous feat, "a case of supernatural strength," just as the gift of prophecy is a case of supernatural knowledge [CHALMERS].
15:1715:17: Եւ եղեւ իբրեւ կատարեաց զխօսելն, ընկէ՛ց զծնօտն ՚ի ձեռանէ իւրմէ. եւ կոչեաց զտեղին Կոտորա՛ծ ծնօտի[2660]։ [2660] Ոմանք. Եւ կոչեաց զտեղին զայն Կո՛՛։
17. Եւ երբ իր խօսքը վերջացրեց, ծնօտը ձեռքից գցեց եւ այդ տեղն անուանեց Ծնօտի կոտորած:
17 Ու երբ իր խօսքը լմնցուց, ծնօտը ձեռքէն նետեց եւ այն տեղին անունը Ռամաթ–Լեքի* կոչեց։
Եւ եղեւ իբրեւ կատարեաց զխօսելն, ընկէց զծնօտն ի ձեռանէ իւրմէ. եւ կոչեաց զտեղին [241]Կոտորած ծնօտի:

15:17: Եւ եղեւ իբրեւ կատարեաց զխօսելն, ընկէ՛ց զծնօտն ՚ի ձեռանէ իւրմէ. եւ կոչեաց զտեղին Կոտորա՛ծ ծնօտի[2660]։
[2660] Ոմանք. Եւ կոչեաց զտեղին զայն Կո՛՛։
17. Եւ երբ իր խօսքը վերջացրեց, ծնօտը ձեռքից գցեց եւ այդ տեղն անուանեց Ծնօտի կոտորած:
17 Ու երբ իր խօսքը լմնցուց, ծնօտը ձեռքէն նետեց եւ այն տեղին անունը Ռամաթ–Լեքի* կոչեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:1715:17: Сказав это, бросил челюсть из руки своей и назвал то место: Рамаф-Лехи ns{Брошенная челюсть.}.
15:17 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἐπαύσατο παυω stop λαλῶν λαλεω talk; speak καὶ και and; even ἔρριψεν ριπτω fling; disperse τὴν ο the σιαγόνα σιαγων cheek ἐκ εκ from; out of τῆς ο the χειρὸς χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐκάλεσεν καλεω call; invite τὸν ο the τόπον τοπος place; locality ἐκεῖνον εκεινος that ἀναίρεσις αναιρεσις eradication; execution σιαγόνος σιαγων cheek
15:17 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כְּ kᵊ כְּ as כַלֹּתֹ֣ו ḵallōṯˈô כלה be complete לְ lᵊ לְ to דַבֵּ֔ר ḏabbˈēr דבר speak וַ wa וְ and יַּשְׁלֵ֥ךְ yyašlˌēḵ שׁלך throw הַ ha הַ the לְּחִ֖י llᵊḥˌî לְחִי jaw מִ mi מִן from יָּדֹ֑ו yyāḏˈô יָד hand וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call לַ la לְ to † הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he רָ֥מַת rˌāmaṯ רָמָה high place לֶֽחִי׃ lˈeḥî לְחִי jaw
15:17. cumque haec canens verba conplesset proiecit mandibulam de manu et vocavit nomen loci illius Ramathlehi quod interpretatur elevatio MaxillaeAnd when he had ended these words, singing, he threw the jawbone out of his hand, and called the name of that place Ramathlechi, which is interpreted the lifting up of the jawbone.
17. And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand; and that place was called Ramath-lehi.
15:17. And when he had completed these words, singing, he threw the jawbone from his hand. And called the name of that place Ramath-Lehi, which is translated as ‘the elevation of the jawbone.’
15:17. And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramathlehi.
And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramath- lehi:

15:17: Сказав это, бросил челюсть из руки своей и назвал то место: Рамаф-Лехи ns{Брошенная челюсть.}.
15:17
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἐπαύσατο παυω stop
λαλῶν λαλεω talk; speak
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
τὴν ο the
σιαγόνα σιαγων cheek
ἐκ εκ from; out of
τῆς ο the
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸν ο the
τόπον τοπος place; locality
ἐκεῖνον εκεινος that
ἀναίρεσις αναιρεσις eradication; execution
σιαγόνος σιαγων cheek
15:17
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כְּ kᵊ כְּ as
כַלֹּתֹ֣ו ḵallōṯˈô כלה be complete
לְ lᵊ לְ to
דַבֵּ֔ר ḏabbˈēr דבר speak
וַ wa וְ and
יַּשְׁלֵ֥ךְ yyašlˌēḵ שׁלך throw
הַ ha הַ the
לְּחִ֖י llᵊḥˌî לְחִי jaw
מִ mi מִן from
יָּדֹ֑ו yyāḏˈô יָד hand
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
לַ la לְ to
הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
רָ֥מַת rˌāmaṯ רָמָה high place
לֶֽחִי׃ lˈeḥî לְחִי jaw
15:17. cumque haec canens verba conplesset proiecit mandibulam de manu et vocavit nomen loci illius Ramathlehi quod interpretatur elevatio Maxillae
And when he had ended these words, singing, he threw the jawbone out of his hand, and called the name of that place Ramathlechi, which is interpreted the lifting up of the jawbone.
15:17. And when he had completed these words, singing, he threw the jawbone from his hand. And called the name of that place Ramath-Lehi, which is translated as ‘the elevation of the jawbone.’
15:17. And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramathlehi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:17: Ramath-lehi - The lifting up or casting away of the jaw-bone. Lehi was the name of the place before, Ramath was now added to it here; he lifted up the jaw-bone against his enemies, and slew them.
Albert Barnes: Notes on the Bible - 1834
15:17: Ramath-lehi - Either the "height or hill of Lehi," or, "of the jaw-bone;" or, as in the margin, "the crestlag away of the jaw-bone," with allusion to Samson casting it out of his hand, when he had finished his war-song.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: Ramathlehi: that is, the lifting up of the jaw-bone, or, the casting away of the jaw-bone, Jdg 15:17
John Gill
15:17 And it came to pass, when he had made an end of speaking,.... Of delivering out the above song, which very probably consisted of much more than what is here expressed:
that he cast away the jawbone out of his hand; which he held in his hand had wrought by him through the means of it, and so served to animate him to praise and thankfulness; but having no further use for it, he threw it away:
and called the place Ramathlehi; that is, the casting away the jawbone, so Kimchi; but Ben Gersom thinks it was an high place where it was thrown, and so signifies the elevation or lifting up of the "jawbone", as the Septuagint version renders it.
John Wesley
15:17 Ramath - Lehi - That is, the lifting up of the jaw - bone; by contraction Lehi, Judg 15:14, as Salem is put for Jerusalem.
15:1815:18: Եւ ծարաւեցաւ յոյժ, եւ աղաղակեաց առ Տէր՝ եւ ասէ. Դո՛ւ յաջողեցեր ձեռամբ ծառայի՛ քո զփրկութիւնս զայս մեծ. եւ արդ մեռանիցի՛մք ՚ի ծարաւոյ, եւ անկանիցի՞մ ՚ի ձեռս անթլփատից։
18. Նա խիստ ծարաւեց, աղաղակեց Տիրոջն ու ասաց. «Դու քո ծառայի ձեռքով յաջողեցրիր այս մեծ փրկութիւնը, իսկ հիմա ծարաւի՞ց պիտի մեռնեմ եւ անթլփատների ձե՞ռքն ընկնեմ»:
18 Եւ խիստ շատ ծառաւնալով՝ Տէրոջը աղաղակեց ու ըսաւ. «Դուն քու ծառայիդ ձեռքով այս մեծ փրկութիւնը յաջողցուցիր. հիմա ծառա՞ւ մեռնիմ, կամ անթլփատներուն ձե՞ռքը իյնամ»։
Եւ ծարաւեցաւ յոյժ, եւ աղաղակեաց առ Տէր եւ ասէ. Դու յաջողեցեր ձեռամբ ծառայի քո զփրկութիւնս զայս մեծ. եւ արդ մեռանիցի՞մք ի ծարաւոյ, եւ անկանիցի՞մ ի ձեռս անթլփատից:

15:18: Եւ ծարաւեցաւ յոյժ, եւ աղաղակեաց առ Տէր՝ եւ ասէ. Դո՛ւ յաջողեցեր ձեռամբ ծառայի՛ քո զփրկութիւնս զայս մեծ. եւ արդ մեռանիցի՛մք ՚ի ծարաւոյ, եւ անկանիցի՞մ ՚ի ձեռս անթլփատից։
18. Նա խիստ ծարաւեց, աղաղակեց Տիրոջն ու ասաց. «Դու քո ծառայի ձեռքով յաջողեցրիր այս մեծ փրկութիւնը, իսկ հիմա ծարաւի՞ց պիտի մեռնեմ եւ անթլփատների ձե՞ռքն ընկնեմ»:
18 Եւ խիստ շատ ծառաւնալով՝ Տէրոջը աղաղակեց ու ըսաւ. «Դուն քու ծառայիդ ձեռքով այս մեծ փրկութիւնը յաջողցուցիր. հիմա ծառա՞ւ մեռնիմ, կամ անթլփատներուն ձե՞ռքը իյնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1815:18: И почувствовал сильную жажду и воззвал к Господу и сказал: Ты соделал рукою раба Твоего великое спасение сие; а теперь умру я от жажды, и попаду в руки необрезанных.
15:18 καὶ και and; even ἐδίψησεν διψαω thirsty σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἔκλαυσεν κλαιω weep; cry πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak σὺ συ you εὐδόκησας ευδοκεω satisfied ἐν εν in χειρὶ χειρ hand δούλου δουλος subject σου σου of you; your τὴν ο the σωτηρίαν σωτηρια safety τὴν ο the μεγάλην μεγας great; loud ταύτην ουτος this; he καὶ και and; even νῦν νυν now; present ἀποθανοῦμαι αποθνησκω die τῷ ο the δίψει διψος thirst καὶ και and; even ἐμπεσοῦμαι εμπιπτω fall in ἐν εν in χειρὶ χειρ hand τῶν ο the ἀπεριτμήτων απεριτμητος uncircumcised
15:18 וַ wa וְ and יִּצְמָא֮ yyiṣmā צמא be thirsty מְאֹד֒ mᵊʔˌōḏ מְאֹד might וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say אַתָּה֙ ʔattˌā אַתָּה you נָתַ֣תָּ nāṯˈattā נתן give בְ vᵊ בְּ in יַֽד־ yˈaḏ- יָד hand עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּשׁוּעָ֥ה ttᵊšûʕˌā תְּשׁוּעָה salvation הַ ha הַ the גְּדֹלָ֖ה ggᵊḏōlˌā גָּדֹול great הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now אָמ֣וּת ʔāmˈûṯ מות die בַּ ba בְּ in † הַ the צָּמָ֔א ṣṣāmˈā צָמָא thirst וְ wᵊ וְ and נָפַלְתִּ֖י nāfaltˌî נפל fall בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand הָ hā הַ the עֲרֵלִֽים׃ ʕᵃrēlˈîm עָרֵל uncircumcised
15:18. sitiensque valde clamavit ad Dominum et ait tu dedisti in manu servi tui salutem hanc maximam atque victoriam et en siti morior incidamque in manus incircumcisorumAnd being very thirsty, he cried to the Lord, and said: Thou hast given this very great deliverance and victory into the hand of thy servant: and behold I die for thirst, and shall fall into the hands of the uncircumcised.
18. And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance by the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised.
15:18. And being very thirsty, he cried out to the Lord, and he said: “You have given, to the hand of your servant, this very great salvation and victory. But see that I am dying of thirst, and so I will fall into the hands of the uncircumcised.”
15:18. And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised?
And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised:

15:18: И почувствовал сильную жажду и воззвал к Господу и сказал: Ты соделал рукою раба Твоего великое спасение сие; а теперь умру я от жажды, и попаду в руки необрезанных.
15:18
καὶ και and; even
ἐδίψησεν διψαω thirsty
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
σὺ συ you
εὐδόκησας ευδοκεω satisfied
ἐν εν in
χειρὶ χειρ hand
δούλου δουλος subject
σου σου of you; your
τὴν ο the
σωτηρίαν σωτηρια safety
τὴν ο the
μεγάλην μεγας great; loud
ταύτην ουτος this; he
καὶ και and; even
νῦν νυν now; present
ἀποθανοῦμαι αποθνησκω die
τῷ ο the
δίψει διψος thirst
καὶ και and; even
ἐμπεσοῦμαι εμπιπτω fall in
ἐν εν in
χειρὶ χειρ hand
τῶν ο the
ἀπεριτμήτων απεριτμητος uncircumcised
15:18
וַ wa וְ and
יִּצְמָא֮ yyiṣmā צמא be thirsty
מְאֹד֒ mᵊʔˌōḏ מְאֹד might
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
אַתָּה֙ ʔattˌā אַתָּה you
נָתַ֣תָּ nāṯˈattā נתן give
בְ vᵊ בְּ in
יַֽד־ yˈaḏ- יָד hand
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּשׁוּעָ֥ה ttᵊšûʕˌā תְּשׁוּעָה salvation
הַ ha הַ the
גְּדֹלָ֖ה ggᵊḏōlˌā גָּדֹול great
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
אָמ֣וּת ʔāmˈûṯ מות die
בַּ ba בְּ in
הַ the
צָּמָ֔א ṣṣāmˈā צָמָא thirst
וְ wᵊ וְ and
נָפַלְתִּ֖י nāfaltˌî נפל fall
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
הָ הַ the
עֲרֵלִֽים׃ ʕᵃrēlˈîm עָרֵל uncircumcised
15:18. sitiensque valde clamavit ad Dominum et ait tu dedisti in manu servi tui salutem hanc maximam atque victoriam et en siti morior incidamque in manus incircumcisorum
And being very thirsty, he cried to the Lord, and said: Thou hast given this very great deliverance and victory into the hand of thy servant: and behold I die for thirst, and shall fall into the hands of the uncircumcised.
15:18. And being very thirsty, he cried out to the Lord, and he said: “You have given, to the hand of your servant, this very great salvation and victory. But see that I am dying of thirst, and so I will fall into the hands of the uncircumcised.”
15:18. And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Когда Самсон, после поражения филистимлян, изнемог от жажды и обратился с молитвой к Господу, Господь, по его молитве, отверз особый источник, названный им "источником взывающего" (’En-hagore).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samson's Thirst Relieved. B. C. 1140.

18 And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised? 19 But God clave a hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof En-hakkore, which is in Lehi unto this day. 20 And he judged Israel in the days of the Philistines twenty years.
Here is, I. The distress which Samson was in after this great performance (v. 18): He was sore athirst. It was a natural effect of the great heat he had been in, and the great pains he had taken; his zeal consumed him, ate him up, and made him forget himself, till, when he had time to pause a little, he found himself reduced to the last extremity for want of water and ready to faint. Perhaps there was a special hand of God in it, as there was in the whole transaction; and God would hereby keep him from being proud of his great strength and great achievements, and let him know that he was but a man, and liable to the calamities that are common to men. And Josephus says, It was designed to chastise him for not making mention of God and his hand in his memorial of the victory he had obtained, but taking all the praise to himself: I have slain a thousand men; now that he is ready to die for thirst he is under a sensible conviction that his own arm could not have saved him, without God's right hand and arm. Samson had drunk largely of the blood of the Philistines, but blood will never quench any man's thirst. Providence so ordered it that there was no water near him, and he was so fatigued that he could not go far to seek it; the men of Judah, one would think, should have met him, now that he had come off a conqueror, with bread and wine, as Melchizedek did Abram, to atone for the injury they had done him; but so little notice did they take of their deliverer that he was ready to perish for want of a draught of water. Thus are the greatest slights often put upon those that do the greatest services. Christ on the cross, said, I thirst.
II. His prayer to God in this distress. Those that forget to attend God with their praises may perhaps be compelled to attend him with their prayers. Afflictions are often sent to bring unthankful people to God. Two things he pleads with God in this prayer, 1. His having experienced the power and goodness of God in his late success: Thou hast given this great deliverance into the hand of thy servant. He owns himself God's servant in what he had been doing: "Lord, wilt thou not own a poor servant of thine, that has spent himself in thy service? I am thine, save me." He calls his victory a deliverance, a great deliverance; for, if God had not helped him, he had not only not conquered the Philistines, but had been swallowed up by them. He owns it to come from God, and now corrects his former error in assuming it too much to himself; and this he pleads in his present strait. Note, Past experiences of God's power and goodness are excellent pleas in prayer for further mercy. "Lord, thou hast delivered often, wilt thou not deliver still? 2 Cor. i. 10. Thou hast begun, wilt thou not finish? Thou hast done the greater, wilt thou not do the less?" Ps. lvi. 13. 2. His being now exposed to his enemies: "Lest I fall into the hands of the uncircumcised, and then they will triumph, will tell it in Gath, and in the streets of Ashkelon; and will it not redound to God's dishonour of his champion become so easy a prey to the uncircumcised?" The best pleas are those taken from God's glory.
III. The seasonable relief God sent him. God heard his prayer, and sent him water, either out of the bone or out of the earth through the bone, v. 19. That bone which he had made an instrument of God's service God, to recompense him, made an instrument of his supply. But I rather incline to our marginal reading: God clave a hollow place that was in Lehi: the place of this action was, from the jaw-bone, called Lehi; even before the action we find it so called, v. 9, 14. And there, in that field, or hill, or plain, or whatever it was, that was so called, God caused a fountain suddenly and seasonably to open just by him, and water to spring up out of it in abundance, which continued a well ever after. Of this fair water he drank, and his spirits revived. We should be more thankful for the mercy of water did we consider how ill we can spare it. And this instance of Samson's relief should encourage us to trust in God, and seek to him, for, when he pleases, he can open rivers in high places. See Isa. xli. 17, 18.
IV. The memorial of this, in the name Samson gave to this upstart fountain, En-hakkore, the well of him that cried, thereby keeping in remembrance both his own distress, which occasioned him to cry, and God's favour to him, in answer to his cry. Many a spring of comfort God opens to his people, which may fitly be called by this name; it is the well of him that cried. Samson had given a name to the place which denoted him great and triumphant--Ramath-lehi, the lifting up of the jaw-bone; but here he gives it another name, which denotes him needy and dependent.
V. The continuance of Samson's government after these achievements, v. 20. At length Israel submitted to him whom they had betrayed. Now it was past dispute that God was with him, so that henceforward they all owned him and were directed by him as their judge. The stone which the builders refused became the head-stone. It intimates the low condition of Israel that the government was dated by the days of the Philistines; yet it was a mercy to Israel that, though they were oppressed by a foreign enemy, yet they had a judge that preserved order and kept them from ruining one another. Twenty years his government continued, according to the usages of the judges' administration; but of the particulars we have no account, save of the beginning of his government in this chapter and the end of it in the next.
Adam Clarke: Commentary on the Bible - 1831
15:18: I die for thirst - The natural consequence of the excessive fatigue he had gone through in this encounter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: he was sore: Jdg 8:4; Psa 22:14, Psa 22:15; Joh 19:28; Co2 4:8, Co2 4:9
Thou hast given: Psa 3:7, Psa 3:8, Psa 18:31-40
shall: Gen 32:31; Co2 12:7, Co2 12:8
and fall: Gen 12:12, Gen 12:13, Gen 20:11; Sa1 27:1; Co2 1:8, Co2 1:9; Heb 11:32
the uncircumcised: Sa1 17:26, Sa1 17:36; Sa2 1:20
Carl Friedrich Keil and Franz Delitzsch
15:18
The pursuit of the Philistines, however, and the conflict with them, had exhausted Samson, so that he was very thirsty, and feared that he might die from exhaustion; for it was about the time of the wheat-harvest (Judg 15:1), and therefore hot summer weather. Then he called to the Lord, "Thou hast through (בּיד) "Thy servant given this great deliverance; and now I shall die for thirst, and fall into the hand of the uncircumcised!" From this prayer we may see that Samson was fully conscious that he was fighting for the cause of the Lord. And the Lord helped him out of this trouble. God split the hollow place at Lechi, so that water came out of it, as at Horeb and Kadesh (Ex 17:6, and Num 20:8, Num 20:11). The word מכתּשׁ, which is used in Prov 27:22 to signify a mortar, is explained by rabbinical expositors as denoting the socket of the teeth, or the hollow place in which the teeth are fixed, like the Greek ὁλμίσκος, mortariolum, according to Pollux, Onom. ii. c. 4, 21. Accordingly many have understood the statement made here, as meaning that God caused a fountain to flow miraculously out of the socket of a tooth in the jaw-bone which Samson had thrown away, and thus provided for his thirst. This view is the one upon which Luther's rendering, "God split a tooth in the jaw, so that water came out," is founded, and is has been voluminously defended by Bochart (Hieroz. l. ii. c. 15). But the expression בּלּחי אשׁר, "the maktesh which is at Lechi," is opposed to this view, since the tooth-socket in the jaw-bone of the ass would be simply called הלּחי מכתּשׁ or בּלּחי מכתּשׁ; and so is also the remark that this fountain was still in existence in the historian's own time. And the article proves nothing to the contrary, as many proper names are written with it (see Ewald, 277, c.). Consequently we must follow Josephus (Ant. v. 8), who takes המּכתּשׁ as the name given to the opening of the rock, which was cleft by God to let water flow out. "If a rocky precipice bore the name of jaw-bone (lechi) on account of its shape, it was a natural consequence of this figurative epithet, that the name tooth-hollow should be given to a hole or gap in the rock" (Studer). Moreover, the same name, Maktesh, occurs again in Zeph 1:11, where it is applied to a locality in or near Jerusalem. The hollow place was split by Elohim, although it was to Jehovah that Samson had prayed, to indicate that the miracle was wrought by God as the Creator and Lord of nature. Samson drank, and his spirit returned, so that he revived again. Hence the fountain received the name of En-hakkore, "the crier's well which is at Lechi," unto this day. According to the accents, the last clause does not belong to בּלּחי (in Lechi), but to וגו קרא (he called, etc.). It received the name given to it unto this day. This implies, of course, that the spring itself was in existence when our book was composed. - In Judg 15:20 the account of the judicial labours of Samson are brought to a close, with the remark that Samson judged Israel in the days of the Philistines, i.e., during their rule, for twenty years. What more is recorded of him in Judg 16 relates to his fall and ruin; and although even in this he avenged himself upon the Philistines, he procured no further deliverance for Israel. It is impossible to draw any critical conclusions from the position in which this remark occurs, as to a plurality of sources for the history of Samson.
Geneva 1599
15:18 And he was sore athirst, and (k) called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised?
(k) By which it appears that he did these things in faith, and so with a true zeal to glorify God, and deliver his country.
John Gill
15:18 And he was sore athirst,.... Which Josephus (n) thinks came upon him as a rebuke unto him, for ascribing the victory he had obtained to his own strength, and not to the Lord, whereby he was shown his own weakness, and how easily his strength could be reduced; but for this there seems to be no foundation; it is not to wondered at, in a natural way, that he should be athirst after he had been bound with cords, after he had so exerted himself, and slain 1000 men with his own hand, and after he had celebrated this victory with a triumphant song; and it may also be observed, that it was so ordered in Providence, that he might in this be a type of the Messiah, who on the cross, as he was spoiling principalities and powers, and triumphing over them in it, said, "I thirst", Jn 19:28.
and called on the Lord, and said; in prayer to him:
thou hast given this great deliverance into the hand of thy servant; he owns the deliverance to be great, as indeed, it was, and that it was of the Lord, and he only his servant and instrument in it:
and now shall I die for thirst; when my life has been saved in so wonderful a manner, and so great a salvation has been wrought by my hands, as an instrument:
and fall into the hands of the uncircumcised? which would be matter of joy and triumph to them, and mar the glory of the deliverance wrought.
(n) Antiqu. l. 5. c. 8. sect. 9.
John Wesley
15:18 Sore a thirst - A natural effect of the great pains he had taken. And perhaps there was the hand of God therein, to chastise him for not making mention of God in his song, and to keep him from being proud of his strength. One would have thought that the men of Judah would have met him with bread and wine: but they so little regarded him, that he is fainting for want of a draught of water! Thus are the greatest slights often put upon those that do the greatest services! Shall I die - Wilt thou not finish what thou hast begun? Wilt thou undo what thou hast done.
15:1915:19: Եւ եբա՛ց Տէր զծա՛կ ծնօտին, եւ ե՛լ ՚ի նմանէ ջուր, եւ արբ. եւ դարձաւ ոգի իւր առ ինքն եւ զովացաւ. վասն այնորիկ կոչեաց զանուն նորա Աղբեւր անուանեալ ծնօտի մինչեւ ցայսօր[2661]։ [2661] Ոմանք. Ոգի իւր առ ինքն եւ զօրացաւ. վասն այնորիկ անուանեաց զանուն նորա Աղբիւր ծնօտի մինչեւ։
19. Եւ Տէրը Ծնօտ կոչուող վայրում մի անցք բացեց, նրանից ջուր դուրս եկաւ, նա խմեց, ոգի առաւ եւ զովացաւ. այդ պատճառով դրա անունը դրեց «Ծնօտի աղբիւր»: Եւ այն գոյութիւն ունի մինչեւ այսօր:
19 Աստուած Լեքիի* մէջ եղած փոսը բացաւ ու անկէ ջուր ելաւ եւ Սամփսոն խմեց ու ոգին իրեն դարձաւ եւ ապրեցաւ. անոր համար անոր անունը Ենգօրէ* ըսուեցաւ, որ Լեքիի մէջ է մինչեւ այսօր։
Եւ եբաց [242]Տէր զծակ ծնօտին``, եւ ել ի նմանէ ջուր, եւ արբ. եւ դարձաւ ոգի իւր առ ինքն եւ զովացաւ. վասն այնորիկ կոչեաց զանուն նորա [243]Աղբեւր անուանեալ ծնօտի` մինչեւ ցայսօր:

15:19: Եւ եբա՛ց Տէր զծա՛կ ծնօտին, եւ ե՛լ ՚ի նմանէ ջուր, եւ արբ. եւ դարձաւ ոգի իւր առ ինքն եւ զովացաւ. վասն այնորիկ կոչեաց զանուն նորա Աղբեւր անուանեալ ծնօտի մինչեւ ցայսօր[2661]։
[2661] Ոմանք. Ոգի իւր առ ինքն եւ զօրացաւ. վասն այնորիկ անուանեաց զանուն նորա Աղբիւր ծնօտի մինչեւ։
19. Եւ Տէրը Ծնօտ կոչուող վայրում մի անցք բացեց, նրանից ջուր դուրս եկաւ, նա խմեց, ոգի առաւ եւ զովացաւ. այդ պատճառով դրա անունը դրեց «Ծնօտի աղբիւր»: Եւ այն գոյութիւն ունի մինչեւ այսօր:
19 Աստուած Լեքիի* մէջ եղած փոսը բացաւ ու անկէ ջուր ելաւ եւ Սամփսոն խմեց ու ոգին իրեն դարձաւ եւ ապրեցաւ. անոր համար անոր անունը Ենգօրէ* ըսուեցաւ, որ Լեքիի մէջ է մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
15:1915:19: И разверз Бог ямину в Лехе, и потекла из нее вода. Он напился, и возвратился дух его, и он ожил; оттого и наречено имя месту сему: >, который в Лехе до сего дня.
15:19 καὶ και and; even ἔρρηξεν ρηγνυμι gore; burst ὁ ο the θεὸς θεος God τὸν ο the λάκκον λακκος the ἐν εν in τῇ ο the σιαγόνι σιαγων cheek καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἐξ εκ from; out of αὐτοῦ αυτος he; him ὕδωρ υδωρ water καὶ και and; even ἔπιεν πινω drink καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return τὸ ο the πνεῦμα πνευμα spirit; wind αὐτοῦ αυτος he; him καὶ και and; even ἔζησεν ζαω live; alive διὰ δια through; because of τοῦτο ουτος this; he ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him πηγὴ πηγη well; fountain τοῦ ο the ἐπικαλουμένου επικαλεω invoke; nickname ἥ ος who; what ἐστιν ειμι be ἐν εν in σιαγόνι σιαγων cheek ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
15:19 וַ wa וְ and יִּבְקַ֨ע yyivqˌaʕ בקע split אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּכְתֵּ֣שׁ mmaḵtˈēš מַכְתֵּשׁ grinder אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the לֶּ֗חִי llˈeḥî לְחִי Lehi וַ wa וְ and יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out מִמֶּ֤נּוּ mimmˈennû מִן from מַ֨יִם֙ mˈayim מַיִם water וַ wa וְ and יֵּ֔שְׁתְּ yyˈēšt שׁתה drink וַ wa וְ and תָּ֥שָׁב ttˌāšov שׁוב return רוּחֹ֖ו rûḥˌô רוּחַ wind וַ wa וְ and יֶּ֑חִי yyˈeḥî חיה be alive עַל־ ʕal- עַל upon כֵּ֣ן׀ kˈēn כֵּן thus קָרָ֣א qārˈā קרא call שְׁמָ֗הּ šᵊmˈāh שֵׁם name עֵ֤ין ʕˈên עַיִן eye הַ ha הַ the קֹּורֵא֙ qqôrˌē קרא call אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the לֶּ֔חִי llˈeḥî לְחִי Lehi עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
15:19. aperuit itaque Dominus molarem dentem in maxilla asini et egressae sunt ex eo aquae quibus haustis refocilavit spiritum et vires recepit idcirco appellatum est nomen loci illius Fons invocantis de maxilla usque in praesentem diemThen the Lord opened a great tooth in the jaw of the ass and waters issued out of it. And when he had drunk them, he refreshed his spirit, and recovered his strength. Therefore the name of that place was called The Spring of him that invoked from the jawbone, until this present day.
19. But God clave the hollow place that is in Lehi, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore the name thereof was called En-hakkore, which is in Lehi, unto this day.
15:19. And so the Lord opened a large tooth in the jawbone of the donkey, and water went out from it. And having drank it, his spirit was revived, and he recovered his strength. For this reason, the name of that place was called ‘the Spring called forth from the jawbone,’ even to the present day.
15:19. But God clave an hollow place that [was] in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof Enhakkore, which [is] in Lehi unto this day.
But God clave an hollow place that [was] in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof En- hakkore, which [is] in Lehi unto this day:

15:19: И разверз Бог ямину в Лехе, и потекла из нее вода. Он напился, и возвратился дух его, и он ожил; оттого и наречено имя месту сему: <<Источник взывающего>>, который в Лехе до сего дня.
15:19
καὶ και and; even
ἔρρηξεν ρηγνυμι gore; burst
ο the
θεὸς θεος God
τὸν ο the
λάκκον λακκος the
ἐν εν in
τῇ ο the
σιαγόνι σιαγων cheek
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
ὕδωρ υδωρ water
καὶ και and; even
ἔπιεν πινω drink
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
τὸ ο the
πνεῦμα πνευμα spirit; wind
αὐτοῦ αυτος he; him
καὶ και and; even
ἔζησεν ζαω live; alive
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτῆς αυτος he; him
πηγὴ πηγη well; fountain
τοῦ ο the
ἐπικαλουμένου επικαλεω invoke; nickname
ος who; what
ἐστιν ειμι be
ἐν εν in
σιαγόνι σιαγων cheek
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
15:19
וַ wa וְ and
יִּבְקַ֨ע yyivqˌaʕ בקע split
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּכְתֵּ֣שׁ mmaḵtˈēš מַכְתֵּשׁ grinder
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
לֶּ֗חִי llˈeḥî לְחִי Lehi
וַ wa וְ and
יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out
מִמֶּ֤נּוּ mimmˈennû מִן from
מַ֨יִם֙ mˈayim מַיִם water
וַ wa וְ and
יֵּ֔שְׁתְּ yyˈēšt שׁתה drink
וַ wa וְ and
תָּ֥שָׁב ttˌāšov שׁוב return
רוּחֹ֖ו rûḥˌô רוּחַ wind
וַ wa וְ and
יֶּ֑חִי yyˈeḥî חיה be alive
עַל־ ʕal- עַל upon
כֵּ֣ן׀ kˈēn כֵּן thus
קָרָ֣א qārˈā קרא call
שְׁמָ֗הּ šᵊmˈāh שֵׁם name
עֵ֤ין ʕˈên עַיִן eye
הַ ha הַ the
קֹּורֵא֙ qqôrˌē קרא call
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
לֶּ֔חִי llˈeḥî לְחִי Lehi
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
15:19. aperuit itaque Dominus molarem dentem in maxilla asini et egressae sunt ex eo aquae quibus haustis refocilavit spiritum et vires recepit idcirco appellatum est nomen loci illius Fons invocantis de maxilla usque in praesentem diem
Then the Lord opened a great tooth in the jaw of the ass and waters issued out of it. And when he had drunk them, he refreshed his spirit, and recovered his strength. Therefore the name of that place was called The Spring of him that invoked from the jawbone, until this present day.
15:19. And so the Lord opened a large tooth in the jawbone of the donkey, and water went out from it. And having drank it, his spirit was revived, and he recovered his strength. For this reason, the name of that place was called ‘the Spring called forth from the jawbone,’ even to the present day.
15:19. But God clave an hollow place that [was] in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof Enhakkore, which [is] in Lehi unto this day.
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Adam Clarke: Commentary on the Bible - 1831
15:19: God clave a hollow place that was in the jaw - אשר בלחי asher ballechi, that was in Lehi; that is, there was a hollow place in this Lehi, and God caused a fountain to spring up in it. Because the place was hollow it was capable of containing the water that rose up in it, and thus of becoming a well.
En-hakkore - The well of the implorer; this name he gave to the spot where the water rose, in order to perpetuate the bounty of God in affording him this miraculous supply.
Which is in Lehi unto this day - Consequently not In the jaw-bone of the ass, a most unfortunate rendering.
Albert Barnes: Notes on the Bible - 1834
15:19: An hollow place that was in the jaw - The right translation is, "the hollow place which is in Lehi." The word translated "hollow place," means a "mortar" Pro 27:22, and is here evidently a hollow or basin among the cliffs of Lehi, which, from its shape, was called "the mortar." A spring, on the way from Socho to Eleutheropolis, was commonly called Samson's spring in the time of Jerome and writers in the 7th, 12th, and 14th centuries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: the jaw: or, Lehi, This reading is certainly preferable. it was in the place called Lehi where a spring was supernaturally opened.
there came: Isa 44:3
his spirit: Gen 45:27; Sa1 30:12; Isa 40:26
Enhakkore: Samson gave this expressive name to the miraculously springing water, to be as a memorial of the goodness of God to him. En-hakkore, the well of him that cried, which kept him in remembrance both of his own distress which caused him to cry, and the favour of Jehovah to him in answer to his cry. Many a spring of comfort God opens to his people, which may fitly be called by the name En-hakkore, and this instance of Samson's relief should encourage us to trust in God, for when he pleases he can open rivers in high places. Isa 41:17, Isa 41:18; Samson at first gave the name of Ramath-lehi (the lifting up of the jaw-bone) which denoted him great and triumphant, but now he gives it another name, En-hakkore, which denotes him wanting and dependent. Gen 16:13, Gen 22:14, Gen 28:19, Gen 30:30; Exo 17:15; Psa 34:6, Psa 120:1
John Gill
15:19 And God clave an hollow place that was in the jaw, and there came water thereout,.... A socket in which was fastened one of the teeth, and was in the form of a mortar; so Jarchi and Ben Melech, as the word for an hollow place signifies; one of the grinders was knocked out, and so the place where it had been was left hollow, and out of that sprung a stream or flow of water; which was very wonderful, since out of such a place rather blood, or purulent matter, would naturally have issued; the Targum is,"the Lord clave the rock which was in the jaw;''which Kimchi interprets thus, the rock was under the jaw and the rock was made as a hollow place, and therefore they call it "mactes", a mortar: the sense seems to be this, that the place on which Samson cast the jawbone was a rock, and there God clave an hollow place, out of which water sprung, and which perhaps was under the jawbone, and sprung under it, and through it; and so Josephus says (o), that God at his prayer brought a sweet and large fountain out of a certain rock; and the words of the text will bear to be rendered, "and God clave, an hollow place, which is in Lehi"; that is, in the place called Lehi, Judg 15:9 and not in the jawbone itself:
and when he had drank, his spirit came again, and he revived; his spirit was sunk and gone, as it were, but upon drinking a draught of this water he was refreshed and cheered, recovered his spirits, and became brisk and lively:
wherefore he called the name thereof Enhakkore; that is,"the fountain of him that was calling;''of Samson that called upon God in prayer, and was heard, in memory of which he gave it this name; so the Targum,"therefore its name was called the fountain that was given through the prayer of Samson:"
which is in Lehi unto this day; or in the jawbone: not that the jawbone continued unto the time of the writer of this book, but the name of the place where this miracle was wrought, which was in Lehi, continued to be called Enhakkore unto that time, and it may be the fountain itself continued also; nay, Giycas (p) says, who lived but about six hundred years ago, that the fountain continued unto his time, and was to be seen in the suburbs of Eleutheropolis, and was called the fountain of the jawbone.
(o) Ibid. (Antiqu. l. 5. c. 8. sect. 9.) (p) Annal. par. 2. p. 164. apud Reland. Palestin. Illustrat. p. 872.
John Wesley
15:19 In the Jaw - Either causing the jaw - bone to send forth water, as the rock formerly did, causing a spring to break forth in that Lehi, mentioned Judg 15:14, for Lehi is both the name of a place, and a jaw - bone. En - hakkore - That is, the fountain of him that cried for thirst; or, that called upon God for deliverance; that is, the fountain which was given in answer to my prayer. In Lehi - According to this translation, Lehi is the name of a place.
Robert Jamieson, A. R. Fausset and David Brown
15:19 a hollow place . . . in the jaw--"in Lehi"--taking the word as a proper noun, marking the place.
there came water thereout; and when he had drunk, his spirit came again--His strength, exhausted by the violent and long-continued exertion, was recruited by the refreshing draft from the spring; and it was called
En-hakkore--the "supplication well," a name which records the piety of this heroic champion.
15:2015:20: Եւ դատեաց զԻսրայէլ յաւուրս այլազգեացն ա՛մս քսան։
20. Սամփսոնը այլազգիների իշխանութեան օրօք Իսրայէլում քսան տարի դատաւոր եղաւ:
20 Սամփսոն Փղշտացիներուն օրերուն Իսրայէլի մէջ քսան տարի դատաւորութիւն ըրաւ։
Եւ դատեաց զԻսրայէլ յաւուրս այլազգեացն ամս քսան:

15:20: Եւ դատեաց զԻսրայէլ յաւուրս այլազգեացն ա՛մս քսան։
20. Սամփսոնը այլազգիների իշխանութեան օրօք Իսրայէլում քսան տարի դատաւոր եղաւ:
20 Սամփսոն Փղշտացիներուն օրերուն Իսրայէլի մէջ քսան տարի դատաւորութիւն ըրաւ։
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15:2015:20: И был он судьею Израиля во дни Филистимлян двадцать лет.
15:20 καὶ και and; even ἔκρινεν κρινω judge; decide τὸν ο the Ισραηλ ισραηλ.1 Israel ἐν εν in ἡμέραις ημερα day ἀλλοφύλων αλλοφυλος foreigner εἴκοσι εικοσι twenty ἔτη ετος year
15:20 וַ wa וְ and יִּשְׁפֹּ֧ט yyišpˈōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel בִּ bi בְּ in ימֵ֥י ymˌê יֹום day פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty שָׁנָֽה׃ פ šānˈā . f שָׁנָה year
15:20. iudicavitque Israhel in diebus Philisthim viginti annisAnd he judged Israel, in the days of the Philistines, twenty years.
20. And he judged Israel in the days of the Philistines twenty years.
15:20. And he judged Israel, in the days of the Philistines, for twenty years.
15:20. And he judged Israel in the days of the Philistines twenty years.
And he judged Israel in the days of the Philistines twenty years:

15:20: И был он судьею Израиля во дни Филистимлян двадцать лет.
15:20
καὶ και and; even
ἔκρινεν κρινω judge; decide
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
ἡμέραις ημερα day
ἀλλοφύλων αλλοφυλος foreigner
εἴκοσι εικοσι twenty
ἔτη ετος year
15:20
וַ wa וְ and
יִּשְׁפֹּ֧ט yyišpˈōṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בִּ bi בְּ in
ימֵ֥י ymˌê יֹום day
פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
שָׁנָֽה׃ פ šānˈā . f שָׁנָה year
15:20. iudicavitque Israhel in diebus Philisthim viginti annis
And he judged Israel, in the days of the Philistines, twenty years.
15:20. And he judged Israel, in the days of the Philistines, for twenty years.
15:20. And he judged Israel in the days of the Philistines twenty years.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Судействование Самсона, как предполагают, было одновременным с судействованием Есевона и Елона (ср. Суд. XII:8, 11).
Adam Clarke: Commentary on the Bible - 1831
15:20: He judged Israel - twenty years - In the margin it is said, He seems to have judged southwest Israel during twenty years of their servitude of the Philistines, Jdg 13:1. Instead of עשרים שנה esrim shanah, twenty years, the Jerusalem Talmud has ארבעים שנה arbaim shanah, forty years; but this reading is not acknowledged by any MS. or version. According to Calmet, the twenty years of the judicature of Samson began the eighteenth year of the subjection of Israel to the Philistines; and these twenty years are included in the judicature of the high priest Eli.
The burning of the Philistines' corn by the means of foxes and firebrands is a very remarkable circumstance; and there is a story told by Ovid, in the 4th book of his Fasti, that bears a striking similitude to this; and is supposed by some learned men to allude to Samson and his foxes. The poet is at a loss to account for this custom, but brings in an old man of Carseoli, with what must have appeared to himself a very unsatisfactory solution. The passage begins as follows: -
Tertia post Hyadas cum luxerit orta, remotas,
Carcere partitos Circus habebit equos
Cur igitur missae vinctis ardentia taedis
Terga ferant vulpes, causa docenda mihi?
Vid. Ovid, Fastor. lib. iv., ver. 679.
The substance of the whole account, which is too long to be transcribed, is this: It was a custom in Rome, celebrated in the month of April to let loose a number of foxes in the circus, with lighted flambeaux on their backs; and the Roman people took pleasure in seeing these animals run about till roasted to death by the flames with which they were enveloped. The poet wishes to know what the origin of this custom was, and is thus informed by an old man of the city of Carseoli: "A frolicksome young lad, about ten years of age, found, near a thicket, a fox that had stolen away many fowls from the neighboring roosts. Having enveloped his body with hay and straw, he set it on fire, and let the fox loose. The animal, in order to avoid the flames, took to the standing corn which was then ready for the sickle; and the wind, driving the flames with double violence, the crops were everywhere consumed. Though this transaction is long since gone by, the commemoration of it still remains; for, by a law of this city, every fox that is taken is burnt to death. Thus the nation awards to the foxes the punishment of being burnt alive, for the destruction of the ripe corn formerly occasioned by one of these animals."
Both Serrarius and Bochart reject this origin of the custom given by Ovid; and insist that the custom took its rise from the burning of the Philistines' corn by Samson's foxes. The origin ascribed to the custom by the Carseolian they consider as too frivolous and unimportant to be commemorated by a national festival. The time of the observation does not accord with the time of harvest about Rome and in Italy, but it perfectly accords with the time of harvest in Palestine, which was at least as early as April. Nor does the circumstance of the fox wrapped in hay and let loose, the hay being set on fire, bear any proper resemblance to the foxes let loose in the circus with burning brands on their backs.
These learned men therefore conclude that it is much more natural to suppose that the Romans derived the custom from Judea, where probably the burning of the Philistines' corn might, for some time, have been annually commemorated.
The whole account is certainly very singular, and has not a very satisfactory solution in the old man's tale, as related by the Roman poet.
All public institutions have had their origin in facts; and if, through the lapse of time or loss of records, the original facts be lost, we may legitimately look for them in cases where there is so near a resemblance as in that above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: Jdg 13:1, Jdg 13:5, Jdg 16:31 "He seems to have judged South-west Israel during twenty years of their servitude of the Philistines.
John Gill
15:20 And he judged Israel in the days of the Philistines twenty years. While they had the power over the Israelites, who were not entirely delivered out of their hands by Samson, he only began to deliver them, but did not completely do it; though he got many advantages over them, and wrought many salvations and deliverances, yet was not the author of perfect salvation, see Judg 13:5 however, he was a check upon the Philistines, and protected the Israelites from heavier oppressions, which otherwise they would have come under; and no doubt administered justice and judgment among them, and was an instrument of their reformation, and of preserving them from idolatry; for in such things the work of a judge chiefly lay: some from hence observe, that this shows the years of servitude and bondage are included in the years of the judges.
John Wesley
15:20 He judged - That is, he pleaded their cause, and avenged them against the Philistines. Of the Philistines - That is, whilst the Philistines had the power and dominion, from which he was not fully to deliver, but only to begin to deliver them. From this place it is manifest, that in the computation of the times of the judges, the years of servitude or oppression are not to be separated from the years of the judges, but added to them, and are comprehended within them; which proposition is of great importance for clearing this difficult part of scripture - chronology.