Թագաւորութիւններ Ա / 1 Samuel - 19 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Immediately after David's marriage, which one would have hoped would secure him Saul's affection, we find his troubles coming upon him faster than ever and Saul's enmity to him the cause of all. His death was vowed, and four fair escapes of his from the hurtful sword of Saul we have an account of in this chapter: the first by the prudent mediation of Jonathan (ver. 1-7), the second by his own quickness (ver. 8-10), the third by Michal's fidelity (ver. 11-17), the fourth by Samuel's protection, and a change, for the present, wrought upon Saul, ver. 18-24. Thus God has many ways of preserving his people. Providence is never at a loss.
Adam Clarke: Commentary on the Bible - 1831
Jonathan pleads for David before Saul, who is for the present reconciled, Sa1 19:1-7. David defeats the Philistines; and Saul becomes again envious, and endeavors to slay him, but he escapes, Sa1 19:8-10. Saul sends men to David's house, to lie in wait for him; but Michal saves him by a stratagem, Sa1 19:11-17. David flees to Samuel, at Ramah, Sa1 19:18. Saul, hearing of it, sends messengers three several times to take him; but the Spirit of coming upon them, they prophesy, Sa1 19:19-21. Saul, hearing of this, goes after David himself, and falls under the same influence, Sa1 19:22-24.
1 Kings (1 Samuel) 19:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 19:1, Jonathan discloses his father's purpose to kill David; Sa1 19:4, He persuades his father to reconciliation; Sa1 19:8, By reason of David's good success in a new war, Saul's malicious rage breaks out against him; Sa1 19:12, Michal deceives her father with an image in David's bed; Sa1 19:18, David comes to Samuel in Naioth; Sa1 19:20, Saul's messengers sent to take David, Sa1 19:22, and Saul himself, prophesy.
Carl Friedrich Keil and Franz Delitzsch

Jonathan warded off the first outbreak of deadly enmity on the part of Saul towards David. When Saul spoke to his son Jonathan and all his servants about his intention to kill David (את־דּוד להמית, i.e., not that they should kill David, but "that he intended to kill him"), Jonathan reported this to David, because he was greatly attached to him, and gave him this advice: "Take heed to thyself in the morning; keep thyself in a secret place, and hide thyself. I will go out and stand beside my father in the field where thou art, and I will talk to my father about thee (בּ דּבּר, as in Deut 6:7; Ps 87:3, etc., to talk of or about a person), and see what (sc., he will say), and show it to thee." David was to conceal himself in the field near to where Jonathan would converse with his father about him; not that he might hear the conversation in his hiding-place, but that Jonathan might immediately report to him the result of his conversation, without there being any necessity for going far away from his father, so as to excite suspicion that he was in league with David.
Geneva 1599
And Saul spake to Jonathan his son, and to all his servants, that they should (a) kill David.
(a) Before Saul sought David's life secretly, but now his hypocrisy grows to open cruelty.
John Gill
INTRODUCTION TO FIRST SAMUEL 19
This chapter relates the dangers David was exposed unto through Saul's enmity at him, and his deliverance from them, as by the notice Jonathan gave him of his father's designs against him, and by his kind interposition on his behalf, 1Kings 19:1; by David's slipping out of Saul's presence, when he was about to cast a javelin at him, 1Kings 19:8; by Michal's letting him down through a window, when Saul sent messengers to kill him, and by deceiving them with an image laid in his bed in the room of him, 1Kings 19:11, and again by Samuel's protection of him at Naioth, whither David fled, and where Saul sent messengers after him, and at length came himself; and instead of laying hands on David, both he and the messengers were set a prophesying, 1Kings 19:18.
Robert Jamieson, A. R. Fausset and David Brown
JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Kings 19:1-7)
Saul spake to Jonathan his son, and to all his servants, that they should kill David--The murderous design he had secretly cherished he now reveals to a few of his intimate friends. Jonathan was among the number. He prudently said nothing at the time, but secretly apprised David of his danger; and waiting till the morning, when his father's excited temper would be cooled, he stationed his friend in a place of concealment, where, overhearing the conversation, he might learn how matters really stood and take immediate flight, if necessary.
19:119:1: Եւ խօսեցա՛ւ Սաւուղ ընդ Յովնաթանայ որդւոյ իւրում, եւ ընդ ամենայն ծառայս իւր սպանանե՛լ զԴաւիթ։
1 Սաւուղը խօսեց իր Յովնաթան որդու եւ իր բոլոր ծառաների հետ՝ Դաւթին սպանելու համար:
19 Սաւուղ իր որդիին Յովնաթանին ու իր բոլոր ծառաներուն ըսաւ, որ Դաւիթը մեռցնեն։
Եւ խօսեցաւ Սաւուղ ընդ Յովնաթանայ որդւոյ իւրում, եւ ընդ ամենայն ծառայս իւր սպանանել զԴաւիթ:

19:1: Եւ խօսեցա՛ւ Սաւուղ ընդ Յովնաթանայ որդւոյ իւրում, եւ ընդ ամենայն ծառայս իւր սպանանե՛լ զԴաւիթ։
1 Սաւուղը խօսեց իր Յովնաթան որդու եւ իր բոլոր ծառաների հետ՝ Դաւթին սպանելու համար:
19 Սաւուղ իր որդիին Յովնաթանին ու իր բոլոր ծառաներուն ըսաւ, որ Դաւիթը մեռցնեն։
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19:119:1 И говорил Саул Ионафану, сыну своему, и всем слугам своим, чтобы умертвить Давида; но Ионафан, сын Саула, очень любил Давида.
19:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward Ιωναθαν ιωναθαν the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even πρὸς προς to; toward πάντας πας all; every τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him θανατῶσαι θανατοω put to death τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even Ιωναθαν ιωναθαν son Σαουλ σαουλ Saoul; Saul ᾑρεῖτο αιρεω choose τὸν ο the Δαυιδ δαβιδ Dabid; Thavith σφόδρα σφοδρα vehemently; tremendously
19:1 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak שָׁא֗וּל šāʔˈûl שָׁאוּל Saul אֶל־ ʔel- אֶל to יֹונָתָ֤ן yônāṯˈān יֹונָתָן Jonathan בְּנֹו֙ bᵊnˌô בֵּן son וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant לְ lᵊ לְ to הָמִ֖ית hāmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֑ד dāwˈiḏ דָּוִד David וִ wi וְ and יהֹֽונָתָן֙ yhˈônāṯān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son שָׁא֔וּל šāʔˈûl שָׁאוּל Saul חָפֵ֥ץ ḥāfˌēṣ חפץ desire בְּ bᵊ בְּ in דָוִ֖ד ḏāwˌiḏ דָּוִד David מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
19:1. locutus est autem Saul ad Ionathan filium suum et ad omnes servos suos ut occiderent David porro Ionathan filius Saul diligebat David valdeAnd Saul spoke to Jonathan, his son, and to all his servants, that they should kill David. But Jonathan, the son of Saul, loved David exceedingly.
19:1. Now Saul spoke to his son Jonathan, and to all his servants, so that they would kill David. But Jonathan, the son of Saul, loved David very much.
19:1. And Saul spake to Jonathan his son, and to all his servants, that they should kill David.
1. And Saul spake to Jonathan his son, and to all his servants, that they should slay David. But Jonathan Saul’s son delighted much in David.
19:1 And Saul spake to Jonathan his son, and to all his servants, that they should kill David:
19:1 И говорил Саул Ионафану, сыну своему, и всем слугам своим, чтобы умертвить Давида; но Ионафан, сын Саула, очень любил Давида.
19:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
Ιωναθαν ιωναθαν the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
πρὸς προς to; toward
πάντας πας all; every
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
θανατῶσαι θανατοω put to death
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
Ιωναθαν ιωναθαν son
Σαουλ σαουλ Saoul; Saul
ᾑρεῖτο αιρεω choose
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
σφόδρα σφοδρα vehemently; tremendously
19:1
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
יֹונָתָ֤ן yônāṯˈān יֹונָתָן Jonathan
בְּנֹו֙ bᵊnˌô בֵּן son
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
לְ lᵊ לְ to
הָמִ֖ית hāmˌîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֑ד dāwˈiḏ דָּוִד David
וִ wi וְ and
יהֹֽונָתָן֙ yhˈônāṯān יְהֹונָתָן Jehonathan
בֶּן־ ben- בֵּן son
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
חָפֵ֥ץ ḥāfˌēṣ חפץ desire
בְּ bᵊ בְּ in
דָוִ֖ד ḏāwˌiḏ דָּוִד David
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
19:1. locutus est autem Saul ad Ionathan filium suum et ad omnes servos suos ut occiderent David porro Ionathan filius Saul diligebat David valde
And Saul spoke to Jonathan, his son, and to all his servants, that they should kill David. But Jonathan, the son of Saul, loved David exceedingly.
19:1. Now Saul spoke to his son Jonathan, and to all his servants, so that they would kill David. But Jonathan, the son of Saul, loved David very much.
19:1. And Saul spake to Jonathan his son, and to all his servants, that they should kill David.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Потеряв надежду погубить Давида тайно, Саул сбрасывает с себя личину последнего самообладания и открыто заявляет придворным о своих чувствах и намерениях в отношении сына Иессеева.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul's Jealousy of David; Jonathan's Intercession for David. B. C. 1058.

1 And Saul spake to Jonathan his son, and to all his servants, that they should kill David. 2 But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself: 3 And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee. 4 And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good: 5 For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? 6 And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be slain. 7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.
Saul and Jonathan appear here in their different characters, with reference to David.
I. Never was enemy so unreasonably cruel as Saul. He spoke to his son and all his servants that they should kill David, v. 1. His projects to take him off had failed, and therefore he proclaims him an out-law, and charges all about him, upon their allegiance, to take the first opportunity to kill David. It is strange that he was not ashamed thus to avow his malice when he could give no reason for it, and that knowing all his servants loved David (for so he had said himself, ch. xviii. 22), he was not afraid of provoking them to rebel by this bloody order. Either malice was not then so politic, or justice was not so corrupted as it has been since, or else Saul would have had him indicted, and have suborned witnesses to swear treason against him, and so have had him taken off, as Naboth was, by colour of law. But there is least danger from this undisguised malice. It was strange that he who knew how well Jonathan loved him should expect him to kill him; but he thought that because he was heir to the crown he must needs be as envious at David as himself was. And Providence ordered it thus that he might befriend David's safety.
II. Never was friend so surprisingly kind as Jonathan. A friend in need is a friend indeed. Such a one Jonathan was to David. He not only continued to delight much in him, though David's glory eclipsed his, but bravely appeared for him now that the stream ran so strongly against him.
1. He took care for his present security by letting him know his danger (v. 2): "Take heed to thyself, and keep out of harm's way." Jonathan knew not but that some of the servants might be either so obsequious to Saul or so envious at David as to put the orders in execution which Saul had given, if they could light on David.
2. He took pains to pacify his father and reconcile him to David. The next morning he ventured to commune with him concerning David (v. 3), not that night, perhaps because he observed Saul to be drunk and not fit to be spoken to, or because he hoped that, when he had slept upon it, he would himself revoke the order, or because he could not have an opportunity of speaking to him till morning.
(1.) His intercession for David was very prudent. It was managed with a great deal of the meekness of wisdom; and he showed himself faithful to his friends by speaking good of him, though he was in danger of incurring his father's displeasure by it--a rare instance of valuable friendship! He pleads, [1.] The good services David had done to the public, and particularly to Saul: His work has been to thee-ward very good, v. 4. Witness the relief he had given him against his distemper with his harp, and his bold encounter with Goliath, that memorable action, which did, in effect, save Saul's life and kingdom. He appeals to himself concerning his: Thou thyself sawest it, and didst rejoice. In that and other instances it appeared that David was a favourite of heaven and a friend to Israel, as well as a good servant to Saul, for by him the Lord wrought a great salvation for all Israel; so that to order him to be slain was not only base ingratitude to so good a servant, but a great affront to God and a great injury to the public. [2.] He pleads his innocency. Though he had formerly done many good offices, yet, if he had now been chargeable with any crimes, it would have been another matter; but he has not sinned against thee (v. 1), his blood is innocent (v. 5), and, if he be slain, it is without cause. And Jonathan had therefore reason to protest against it because he could not entail any thing upon his family more pernicious than the guilt of innocent blood.
(2.) His intercession, being thus prudent, was prevalent. God inclined the heart of Saul to hearken to the voice of Jonathan. Note, We must be willing to hear reason, and to take all reproofs and good advice even from our inferiors, parents from their own children. How forcible are right words! Saul was, for the present, so far convinced of the unreasonableness of his enmity to David that, [1.] He recalled the bloody warrant for his execution (v. 6): As the Lord liveth, he shall not be slain. Whether Saul swore here with due solemnity or no does not appear; perhaps he did, and the matter was of such moment as to deserve it and of such uncertainty as to need it. But at other times Saul swore rashly and profanely, which made the sincerity of this oath justly questionable; for it may be feared that those who can so far jest with an oath as to make a by-word of it, and prostitute it to a trifle, have not such a due sense of the obligation of it but that, to serve a turn, they will prostitute it to a lie. Some suspect that Saul said and swore this with a malicious design to bring David within his reach again, intending to take the first opportunity to slay him. But, as bad as Saul was, we can scarcely think so ill of him; and therefore we suppose that he spoke as he thought for the present, but the convictions soon wore off and his corruptions prevailed and triumphed over them. [2.] He renewed the grant of his place at court. Jonathan brought him to Saul, and he was in his presence as in times past (v. 7), hoping that now the storm was over, and that his friend Jonathan would be instrumental to keep his father always in this good mind.
Adam Clarke: Commentary on the Bible - 1831
19:1: That they should kill David - Nothing less than the especial interposition of God could have saved David's life, when every officer about the king's person, and every soldier, had got positive orders to despatch him.
1 Kings (1 Samuel) 19:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: And Saul: Saul's enmity now burst forth, in the avowed purpose of putting David to death; and nothing less than the especial interposition of Providence could have saved David's life, when every officer about the king's person, and every soldier, had positive orders to dispatch him. Sa1 18:8, Sa1 18:9; Pro 27:4; Ecc 9:3; Jer 9:3; Ti2 3:13
John Gill
And Saul spake to Jonathan his son,.... Who was heir to his crown; and though he knew he loved David, and was in strict friendship with him, yet he might hope, that as his succession to the kingdom was in danger, as he thought, and that David was his rival in it, his mind would be alienated from him; and that he would listen rather to a father than a friend, and would see where his true interest lay, and abandon David, yea, seek his ruin, which Saul was intent upon
and to all his servants; who yet pretended to love David, and as he himself said they did, and some of them might; with these he might rather hope to succeed, as they were attached to him, and might be secretly enemies of David, and therefore to these, as well as to his son, he spake, and gave his orders:
that they should kill David; as if he was a traitor, and an usurper of his throne, and one that had a design upon that, and upon his life; finding he could do nothing by the schemes, and snares, and stratagems, he used in a private manner, he grew outrageous and furious, and openly declared his views, and laid his injunctions on his son and servants to take away David's life, as a very dangerous person to his crown and government.
19:219:2: Եւ Յովնաթան որդի Սաւուղայ հաճեալ էր ընդ Դաւթի յոյժ. եւ պատմեաց Յովնաթան Դաւթի եւ ասէ. Հա՛յր իմ խնդրէ սպանանել զքեզ. զգո՛յշ լեր վաղիւ ընդ առաւօտն. եւ թաքիջի՛ր, եւ նստիջի՛ր ՚ի թաքստեան[3028]. [3028] Այլք. Հաճեալ էր ընդ Դաւիթ յոյժ։
2 Սաւուղի որդի Յովնաթանը, սակայն, շատ էր սիրում Դաւթին եւ այս բանը հաղորդեց նրան՝ ասելով. «Իմ հայրը մտադիր է քեզ սպանել, ուստի զգո՛յշ եղիր վաղն առաւօտեան, թաքնուի՛ր ու նստի՛ր թաքստոցում:
2 Բայց Սաւուղին որդին՝ Յովնաթան Դաւիթը շատ կը սիրէր ու Յովնաթան Դաւիթին իմացուց ու ըսաւ. «Իմ հայրս Սաւուղ քեզ մեռցնել կ’ուզէ. ուրեմն մինչեւ առտու զգոյշ կեցիր ու ծածուկ տեղ մը նստէ ու պահուէ՛,
Եւ Յովնաթան որդի Սաւուղայ հաճեալ էր ընդ Դաւթի յոյժ. եւ պատմեաց Յովնաթան Դաւթի եւ ասէ. Հայր [364]իմ խնդրէ սպանանել զքեզ. զգոյշ լեր վաղիւ ընդ առաւօտն, եւ թաքիջիր եւ նստիջիր ի թաքստեան:

19:2: Եւ Յովնաթան որդի Սաւուղայ հաճեալ էր ընդ Դաւթի յոյժ. եւ պատմեաց Յովնաթան Դաւթի եւ ասէ. Հա՛յր իմ խնդրէ սպանանել զքեզ. զգո՛յշ լեր վաղիւ ընդ առաւօտն. եւ թաքիջի՛ր, եւ նստիջի՛ր ՚ի թաքստեան[3028].
[3028] Այլք. Հաճեալ էր ընդ Դաւիթ յոյժ։
2 Սաւուղի որդի Յովնաթանը, սակայն, շատ էր սիրում Դաւթին եւ այս բանը հաղորդեց նրան՝ ասելով. «Իմ հայրը մտադիր է քեզ սպանել, ուստի զգո՛յշ եղիր վաղն առաւօտեան, թաքնուի՛ր ու նստի՛ր թաքստոցում:
2 Բայց Սաւուղին որդին՝ Յովնաթան Դաւիթը շատ կը սիրէր ու Յովնաթան Դաւիթին իմացուց ու ըսաւ. «Իմ հայրս Սաւուղ քեզ մեռցնել կ’ուզէ. ուրեմն մինչեւ առտու զգոյշ կեցիր ու ծածուկ տեղ մը նստէ ու պահուէ՛,
zohrab-1805▾ eastern-1994▾ western am▾
19:219:2 И известил Ионафан Давида, говоря: отец мой Саул ищет умертвить тебя; итак берегись завтра; скройся и будь в потаенном месте;
19:2 καὶ και and; even ἀπήγγειλεν απαγγελλω report Ιωναθαν ιωναθαν the Δαυιδ δαβιδ Dabid; Thavith λέγων λεγω tell; declare Σαουλ σαουλ Saoul; Saul ζητεῖ ζητεω seek; desire θανατῶσαί θανατοω put to death σε σε.1 you φύλαξαι φυλασσω guard; keep οὖν ουν then αὔριον αυριον tomorrow; next day πρωὶ πρωι early καὶ και and; even κρύβηθι κρυπτω hide καὶ και and; even κάθισον καθιζω sit down; seat κρυβῇ κρυβη secretly; in secret
19:2 וַ wa וְ and יַּגֵּ֤ד yyaggˈēḏ נגד report יְהֹונָתָן֙ yᵊhônāṯˌān יְהֹונָתָן Jehonathan לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מְבַקֵּ֛שׁ mᵊvaqqˈēš בקשׁ seek שָׁא֥וּל šāʔˌûl שָׁאוּל Saul אָבִ֖י ʔāvˌî אָב father לַ la לְ to הֲמִיתֶ֑ךָ hᵃmîṯˈeḵā מות die וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִשָּֽׁמֶר־ hiššˈāmer- שׁמר keep נָ֣א nˈā נָא yeah בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and יָשַׁבְתָּ֥ yāšavtˌā ישׁב sit בַ va בְּ in † הַ the סֵּ֖תֶר ssˌēṯer סֵתֶר hiding place וְ wᵊ וְ and נַחְבֵּֽאתָ׃ naḥbˈēṯā חבא hide
19:2. et indicavit Ionathan David dicens quaerit Saul pater meus occidere te quapropter observa te quaeso mane et manebis clam et absconderisAnd Jonathan told David, saying: Saul, my father, seeketh to kill thee: wherefore look to thyself, I beseech thee, in the morning and thou shalt abide in a secret place, and shalt be hid.
19:2. And Jonathan revealed it to David, saying: “Saul, my father, is seeking to kill you. Because of this, I ask you, take care for yourself in the morning. And you should conceal yourself and remain in hiding.
19:2. But Jonathan Saul’s son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret [place], and hide thyself:
2. And Jonathan told David, saying, Saul my father seeketh to slay thee: now therefore, I pray thee, take heed to thyself in the morning, and abide in a secret place, and hide thyself:
19:2 But Jonathan Saul' s son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret [place], and hide thyself:
19:2 И известил Ионафан Давида, говоря: отец мой Саул ищет умертвить тебя; итак берегись завтра; скройся и будь в потаенном месте;
19:2
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
Ιωναθαν ιωναθαν the
Δαυιδ δαβιδ Dabid; Thavith
λέγων λεγω tell; declare
Σαουλ σαουλ Saoul; Saul
ζητεῖ ζητεω seek; desire
θανατῶσαί θανατοω put to death
σε σε.1 you
φύλαξαι φυλασσω guard; keep
οὖν ουν then
αὔριον αυριον tomorrow; next day
πρωὶ πρωι early
καὶ και and; even
κρύβηθι κρυπτω hide
καὶ και and; even
κάθισον καθιζω sit down; seat
κρυβῇ κρυβη secretly; in secret
19:2
וַ wa וְ and
יַּגֵּ֤ד yyaggˈēḏ נגד report
יְהֹונָתָן֙ yᵊhônāṯˌān יְהֹונָתָן Jehonathan
לְ lᵊ לְ to
דָוִ֣ד ḏāwˈiḏ דָּוִד David
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
מְבַקֵּ֛שׁ mᵊvaqqˈēš בקשׁ seek
שָׁא֥וּל šāʔˌûl שָׁאוּל Saul
אָבִ֖י ʔāvˌî אָב father
לַ la לְ to
הֲמִיתֶ֑ךָ hᵃmîṯˈeḵā מות die
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
הִשָּֽׁמֶר־ hiššˈāmer- שׁמר keep
נָ֣א nˈā נָא yeah
בַ va בְּ in
† הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
יָשַׁבְתָּ֥ yāšavtˌā ישׁב sit
בַ va בְּ in
† הַ the
סֵּ֖תֶר ssˌēṯer סֵתֶר hiding place
וְ wᵊ וְ and
נַחְבֵּֽאתָ׃ naḥbˈēṯā חבא hide
19:2. et indicavit Ionathan David dicens quaerit Saul pater meus occidere te quapropter observa te quaeso mane et manebis clam et absconderis
And Jonathan told David, saying: Saul, my father, seeketh to kill thee: wherefore look to thyself, I beseech thee, in the morning and thou shalt abide in a secret place, and shalt be hid.
19:2. And Jonathan revealed it to David, saying: “Saul, my father, is seeking to kill you. Because of this, I ask you, take care for yourself in the morning. And you should conceal yourself and remain in hiding.
19:2. But Jonathan Saul’s son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret [place], and hide thyself:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:2: Take heed to thyself until the morning - Perhaps the order was given to slay him the next day; and therefore Jonathan charges him to be particularly on his guard at that time, and to hide himself.
1 Kings (1 Samuel) 19:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: delighted: Sa1 18:1-3; Psa 16:3; Joh 15:17-19; Jo1 3:12-14
Jonathan: Sa1 20:2; Pro 17:17; Act 9:24, Act 23:16
John Gill
But Jonathan, Saul's son, delighted much in David,.... In his company and conversation; he loved him with a love of complacency, and was constant and steadfast in it, and which was a kind providence to David; for by this means he came to the knowledge of Saul's designs upon him, and could the better guard against him:
and Jonathan told David, saying, Saul my father seeketh to kill thee; to inform him of which was acting the part of a sincere and faithful friend:
now therefore, I pray thee, take heed of thyself until the morning: it seems it was now evening when he informed him of it; and as he knew not what emissaries Saul might have out that night in quest of him, he advises him to take care of himself, and not expose himself to any danger, and to keep a strict guard about him; and in the morning he would try to conciliate his father to him, when he might hope, having slept upon it, that he would be in a better temper, and more disposed to hear what might be said to him:
and abide in a secret place, and hide thyself; he seems to suggest as if it was not safe for him to be in his own house, and in his own bedchamber that night, but that it was advisable to retire to some private place, where it might not be known or suspected that he was there. By what follows he means some field, and a private place in it.
19:319:3: եւ ես ելի՛ց եւ կացից մօտ առ հօր իմում յանդիման, ուր եւ իցես դու անդ, եւ ես խօսեցա՛յց վասն քո ընդ հօր իմում. եւ տեսից եթէ զի՛նչ իցէ եւ պատմեցից քեզ[3029]։ [3029] Ոմանք. Յանդի ուր եւ իցես դու. եւ։
3 Ես դուրս կը գամ ու կը կանգնեմ հօրս մօտ, այն դաշտում, ուր դու կը լինես: Ես իմ հօր հետ կը խօսեմ քո մասին, կը տեսնեմ, թէ ինչ կ’ասի եւ կը յայտնեմ քեզ»:
3 Իսկ ես ելլեմ եւ քու նստած արտիդ մէջ հօրս քով կենամ ու քեզի համար իմ հօրս խօսիմ եւ ինչ որ իմանամ՝ քեզի պիտի պատմեմ»։
եւ ես ելից եւ կացից մօտ առ հօր իմում յանդիման, ուր եւ իցես դու անդ, եւ ես խօսեցայց վասն քո ընդ հօր իմում, եւ տեսից եթէ զինչ իցէ եւ պատմեցից քեզ:

19:3: եւ ես ելի՛ց եւ կացից մօտ առ հօր իմում յանդիման, ուր եւ իցես դու անդ, եւ ես խօսեցա՛յց վասն քո ընդ հօր իմում. եւ տեսից եթէ զի՛նչ իցէ եւ պատմեցից քեզ[3029]։
[3029] Ոմանք. Յանդի ուր եւ իցես դու. եւ։
3 Ես դուրս կը գամ ու կը կանգնեմ հօրս մօտ, այն դաշտում, ուր դու կը լինես: Ես իմ հօր հետ կը խօսեմ քո մասին, կը տեսնեմ, թէ ինչ կ’ասի եւ կը յայտնեմ քեզ»:
3 Իսկ ես ելլեմ եւ քու նստած արտիդ մէջ հօրս քով կենամ ու քեզի համար իմ հօրս խօսիմ եւ ինչ որ իմանամ՝ քեզի պիտի պատմեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:319:3 а я выйду и стану подле отца моего на поле, где ты будешь, и поговорю о тебе отцу моему, и что увижу, расскажу тебе.
19:3 καὶ και and; even ἐγὼ εγω I ἐξελεύσομαι εξερχομαι come out; go out καὶ και and; even στήσομαι ιστημι stand; establish ἐχόμενος εχω have; hold τοῦ ο the πατρός πατηρ father μου μου of me; mine ἐν εν in ἀγρῷ αγρος field οὗ ου.1 where ἐὰν εαν and if; unless ᾖς ειμι be ἐκεῖ εκει there καὶ και and; even ἐγὼ εγω I λαλήσω λαλεω talk; speak περὶ περι about; around σοῦ σου of you; your πρὸς προς to; toward τὸν ο the πατέρα πατηρ father μου μου of me; mine καὶ και and; even ὄψομαι οραω view; see ὅ ος who; what τι τις anyone; someone ἐὰν εαν and if; unless ᾖ ειμι be καὶ και and; even ἀπαγγελῶ απαγγελλω report σοι σοι you
19:3 וַ wa וְ and אֲנִ֨י ʔᵃnˌî אֲנִי i אֵצֵ֜א ʔēṣˈē יצא go out וְ wᵊ וְ and עָמַדְתִּ֣י ʕāmaḏtˈî עמד stand לְ lᵊ לְ to יַד־ yaḏ- יָד hand אָבִ֗י ʔāvˈî אָב father בַּ ba בְּ in † הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּ֣ה ʔattˈā אַתָּה you שָׁ֔ם šˈām שָׁם there וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak בְּךָ֖ bᵊḵˌā בְּ in אֶל־ ʔel- אֶל to אָבִ֑י ʔāvˈî אָב father וְ wᵊ וְ and רָאִ֥יתִי rāʔˌîṯî ראה see מָ֖ה mˌā מָה what וְ wᵊ וְ and הִגַּ֥דְתִּי higgˌaḏtî נגד report לָֽךְ׃ ס lˈāḵ . s לְ to
19:3. ego autem egrediens stabo iuxta patrem meum in agro ubicumque fueris et ego loquar de te ad patrem meum et quodcumque videro nuntiabo tibiAnd I will go out and stand beside my father in the field where thou art: and I will speak of thee to my father, and whatsoever I shall see, I will tell thee.
19:3. Then I, going out, will be standing beside my father in the field, where you will be. And I will speak about you to my father. And whatever I see, I will report to you.”
19:3. And I will go out and stand beside my father in the field where thou [art], and I will commune with my father of thee; and what I see, that I will tell thee.
3. and I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and if I see aught, I will tell thee.
19:3 And I will go out and stand beside my father in the field where thou [art], and I will commune with my father of thee; and what I see, that I will tell thee:
19:3 а я выйду и стану подле отца моего на поле, где ты будешь, и поговорю о тебе отцу моему, и что увижу, расскажу тебе.
19:3
καὶ και and; even
ἐγὼ εγω I
ἐξελεύσομαι εξερχομαι come out; go out
καὶ και and; even
στήσομαι ιστημι stand; establish
ἐχόμενος εχω have; hold
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
ἐν εν in
ἀγρῷ αγρος field
οὗ ου.1 where
ἐὰν εαν and if; unless
ᾖς ειμι be
ἐκεῖ εκει there
καὶ και and; even
ἐγὼ εγω I
λαλήσω λαλεω talk; speak
περὶ περι about; around
σοῦ σου of you; your
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
μου μου of me; mine
καὶ και and; even
ὄψομαι οραω view; see
ὅ ος who; what
τι τις anyone; someone
ἐὰν εαν and if; unless
ᾖ ειμι be
καὶ και and; even
ἀπαγγελῶ απαγγελλω report
σοι σοι you
19:3
וַ wa וְ and
אֲנִ֨י ʔᵃnˌî אֲנִי i
אֵצֵ֜א ʔēṣˈē יצא go out
וְ wᵊ וְ and
עָמַדְתִּ֣י ʕāmaḏtˈî עמד stand
לְ lᵊ לְ to
יַד־ yaḏ- יָד hand
אָבִ֗י ʔāvˈî אָב father
בַּ ba בְּ in
† הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּ֣ה ʔattˈā אַתָּה you
שָׁ֔ם šˈām שָׁם there
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
אֲדַבֵּ֥ר ʔᵃḏabbˌēr דבר speak
בְּךָ֖ bᵊḵˌā בְּ in
אֶל־ ʔel- אֶל to
אָבִ֑י ʔāvˈî אָב father
וְ wᵊ וְ and
רָאִ֥יתִי rāʔˌîṯî ראה see
מָ֖ה mˌā מָה what
וְ wᵊ וְ and
הִגַּ֥דְתִּי higgˌaḏtî נגד report
לָֽךְ׃ ס lˈāḵ . s לְ to
19:3. ego autem egrediens stabo iuxta patrem meum in agro ubicumque fueris et ego loquar de te ad patrem meum et quodcumque videro nuntiabo tibi
And I will go out and stand beside my father in the field where thou art: and I will speak of thee to my father, and whatsoever I shall see, I will tell thee.
19:3. Then I, going out, will be standing beside my father in the field, where you will be. And I will speak about you to my father. And whatever I see, I will report to you.”
19:3. And I will go out and stand beside my father in the field where thou [art], and I will commune with my father of thee; and what I see, that I will tell thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: На поле, пользуясь благодушием царя во время прогулки.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: what I see: Sa1 20:9, Sa1 20:13
Geneva 1599
And I will go out and stand beside my father in the field where thou (b) [art], and I will commune with my father of thee; and what I see, that I will tell thee.
(b) That I may warn you what to do.
John Gill
And I will go out,.... In the morning, at the same time his father used to take his morning walk:
and stand beside my father in the field where thou art; on that side of him next to David, that he might not see him, and yet be so near, that David might hear what passed between them:
and I will commune with my father of thee; speak in favour of him, and endeavour to dissuade him from attempting to take away his life, which was of so much importance and usefulness in the commonwealth of Israel:
and what I see that I will tell thee; what David could not well hear he would inform him of, and what he could perceive in the countenance of Saul, as well as conclude from his words, that he would make known to David, that so he might know better what he had to do, and provide for his safety.
19:419:4: Եւ խօսեցա՛ւ Յովնաթան վասն Դաւթի բանս բարիս ընդ Սաւուղայ հօր իւրում, եւ ասէ ցնա. Մի՛ մեղիցէ արքայ՝ ՚ի ծառա՛յ իւր Դաւիթ, զի ո՛չ ինչ մեղաւ նա քեզ. եւ գործք նորա բարութեամբ են առ քեզ յոյժ։
4 Եւ Յովնաթանը Դաւթի մասին նպաստաւոր խօսքեր ասելով իր հօրը՝ Սաւուղին, աւելացրեց. «Թող արքան իր ծառայ Դաւթի դէմ մեղք չգործի, քանզի նա ոչ մի մեղք չի գործել քո դէմ: Նա քո նկատմամբ բարի շատ գործեր է կատարել:
4 Յովնաթան Դաւիթին վրայով աղէկ խօսքեր խօսեցաւ իր հօրը Սաւուղին եւ անոր ըսաւ. «Ո՛վ թագաւոր, քու ծառայիդ Դաւիթին դէմ մեղք մի՛ գործեր. քանզի անիկա քեզի դէմ մեղք մը չըրաւ ու անոր գործերը քեզի համար շատ աղէկ են։
Եւ խօսեցաւ Յովնաթան վասն Դաւթի բանս բարիս ընդ Սաւուղայ հօր իւրում, եւ ասէ ցնա. Մի՛ մեղիցէ արքայ ի ծառայ իւր Դաւիթ, զի ոչինչ մեղաւ նա քեզ. եւ գործք նորա բարութեամբ են առ քեզ յոյժ:

19:4: Եւ խօսեցա՛ւ Յովնաթան վասն Դաւթի բանս բարիս ընդ Սաւուղայ հօր իւրում, եւ ասէ ցնա. Մի՛ մեղիցէ արքայ՝ ՚ի ծառա՛յ իւր Դաւիթ, զի ո՛չ ինչ մեղաւ նա քեզ. եւ գործք նորա բարութեամբ են առ քեզ յոյժ։
4 Եւ Յովնաթանը Դաւթի մասին նպաստաւոր խօսքեր ասելով իր հօրը՝ Սաւուղին, աւելացրեց. «Թող արքան իր ծառայ Դաւթի դէմ մեղք չգործի, քանզի նա ոչ մի մեղք չի գործել քո դէմ: Նա քո նկատմամբ բարի շատ գործեր է կատարել:
4 Յովնաթան Դաւիթին վրայով աղէկ խօսքեր խօսեցաւ իր հօրը Սաւուղին եւ անոր ըսաւ. «Ո՛վ թագաւոր, քու ծառայիդ Դաւիթին դէմ մեղք մի՛ գործեր. քանզի անիկա քեզի դէմ մեղք մը չըրաւ ու անոր գործերը քեզի համար շատ աղէկ են։
zohrab-1805▾ eastern-1994▾ western am▾
19:419:4 И говорил Ионафан доброе о Давиде Саулу, отцу своему, и сказал ему: да не грешит царь против раба своего Давида, ибо он ничем не согрешил против тебя, и дела его весьма полезны для тебя;
19:4 καὶ και and; even ἐλάλησεν λαλεω talk; speak Ιωναθαν ιωναθαν about; around Δαυιδ δαβιδ Dabid; Thavith ἀγαθὰ αγαθος good πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him μὴ μη not ἁμαρτησάτω αμαρτανω sin ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for τὸν ο the δοῦλόν δουλος subject σου σου of you; your Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that οὐχ ου not ἡμάρτηκεν αμαρτανω sin εἰς εις into; for σέ σε.1 you καὶ και and; even τὰ ο the ποιήματα ποιημα product; poem αὐτοῦ αυτος he; him ἀγαθὰ αγαθος good σφόδρα σφοδρα vehemently; tremendously
19:4 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak יְהֹונָתָ֤ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בְּ bᵊ בְּ in דָוִד֙ ḏāwˌiḏ דָּוִד David טֹ֔וב ṭˈôv טֹוב good אֶל־ ʔel- אֶל to שָׁא֖וּל šāʔˌûl שָׁאוּל Saul אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵ֠לָיו ʔēlāʸw אֶל to אַל־ ʔal- אַל not יֶחֱטָ֨א yeḥᵉṭˌā חטא miss הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king בְּ bᵊ בְּ in עַבְדֹּ֣ו ʕavdˈô עֶבֶד servant בְ vᵊ בְּ in דָוִ֗ד ḏāwˈiḏ דָּוִד David כִּ֣י kˈî כִּי that לֹ֤וא lˈô לֹא not חָטָא֙ ḥāṭˌā חטא miss לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and כִ֥י ḵˌî כִּי that מַעֲשָׂ֖יו maʕᵃśˌāʸw מַעֲשֶׂה deed טֹוב־ ṭôv- טֹוב good לְךָ֥ lᵊḵˌā לְ to מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
19:4. locutus est ergo Ionathan de David bona ad Saul patrem suum dixitque ad eum ne pecces rex in servum tuum David quia non peccavit tibi et opera eius bona sunt tibi valdeAnd Jonathan spoke good things of David to Saul, his father: and said to him: Sin not, O king, against thy servant, David, because he hath not sinned against thee, and his works are very good towards thee.
19:4. Then Jonathan spoke good things about David to his father Saul. And he said to him: “You should not sin, O king, against your servant David. For he has not sinned against you, and his works toward you are very good.
19:4. And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works [have been] to theeward very good:
4. And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good:
19:4 And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works [have been] to thee- ward very good:
19:4 И говорил Ионафан доброе о Давиде Саулу, отцу своему, и сказал ему: да не грешит царь против раба своего Давида, ибо он ничем не согрешил против тебя, и дела его весьма полезны для тебя;
19:4
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Ιωναθαν ιωναθαν about; around
Δαυιδ δαβιδ Dabid; Thavith
ἀγαθὰ αγαθος good
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
μὴ μη not
ἁμαρτησάτω αμαρτανω sin
ὁ ο the
βασιλεὺς βασιλευς monarch; king
εἰς εις into; for
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
οὐχ ου not
ἡμάρτηκεν αμαρτανω sin
εἰς εις into; for
σέ σε.1 you
καὶ και and; even
τὰ ο the
ποιήματα ποιημα product; poem
αὐτοῦ αυτος he; him
ἀγαθὰ αγαθος good
σφόδρα σφοδρα vehemently; tremendously
19:4
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
יְהֹונָתָ֤ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
בְּ bᵊ בְּ in
דָוִד֙ ḏāwˌiḏ דָּוִד David
טֹ֔וב ṭˈôv טֹוב good
אֶל־ ʔel- אֶל to
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵ֠לָיו ʔēlāʸw אֶל to
אַל־ ʔal- אַל not
יֶחֱטָ֨א yeḥᵉṭˌā חטא miss
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
עַבְדֹּ֣ו ʕavdˈô עֶבֶד servant
בְ vᵊ בְּ in
דָוִ֗ד ḏāwˈiḏ דָּוִד David
כִּ֣י kˈî כִּי that
לֹ֤וא lˈô לֹא not
חָטָא֙ ḥāṭˌā חטא miss
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
מַעֲשָׂ֖יו maʕᵃśˌāʸw מַעֲשֶׂה deed
טֹוב־ ṭôv- טֹוב good
לְךָ֥ lᵊḵˌā לְ to
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
19:4. locutus est ergo Ionathan de David bona ad Saul patrem suum dixitque ad eum ne pecces rex in servum tuum David quia non peccavit tibi et opera eius bona sunt tibi valde
And Jonathan spoke good things of David to Saul, his father: and said to him: Sin not, O king, against thy servant, David, because he hath not sinned against thee, and his works are very good towards thee.
19:4. Then Jonathan spoke good things about David to his father Saul. And he said to him: “You should not sin, O king, against your servant David. For he has not sinned against you, and his works toward you are very good.
19:4. And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works [have been] to theeward very good:
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Adam Clarke: Commentary on the Bible - 1831
19:4: Jonathan spake good of David - It is evident that Jonathan was satisfied that David was an innocent man; and that his father was most unjustly incensed against him.
1 Kings (1 Samuel) 19:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: spake good: Sa1 20:32, Sa1 22:14; Pro 24:11, Pro 24:12, Pro 31:8, Pro 31:9; Jer 18:20
sin against: Sa1 2:25; Gen 9:6, Gen 42:22; Ch2 6:22; Co1 8:12; Jo1 3:15
because his works: Psa 35:12, Psa 109:4, Psa 109:5; Pro 17:13; Jer 18:20
Carl Friedrich Keil and Franz Delitzsch

Jonathan then endeavoured with all the modesty of a son to point out most earnestly to his father the grievous wickedness involved in his conduct towards David. "Let not the king sin against his servant, against David; for he hath not sinned against thee, and his works are very good (i.e., very useful) to thee. He hath risked his life (see at Judg 12:3), and smitten the Philistines, and Jehovah hath wrought a great salvation of all Israel. Thou hast seen it, and rejoiced; and wherefore wilt thou sin against innocent blood, to slay David without a cause?"
John Gill
And Jonathan spake good of David unto Saul his father,.... Observed to him what a good man be was, and what good things he had done, what wisdom and prudence he had shown in the management of all his affairs, what valour and courage in all his expeditions, what faithfulness and integrity to his king and country in every instance:
and said unto him, let not the king sin against his servant, against David; by taking away his life; which would have been a great sin indeed, a sin against the law of God, which forbids murder, and which would have been attended with sad aggravations of cruelty and ingratitude:
because he hath not sinned against thee; had not disobeyed any of his orders, but faithfully served him in everything, and much less ever thought to take away his life, or seize his crown, as he might imagine:
and because his works have been to thee-ward very good; by slaying the Philistines, when he and his army were in the utmost terror; by driving away the evil spirit from him, through playing on his harp before him; as well as by commanding his troops, and leading them against the Philistines, and obtaining victory over them.
John Wesley
Spake good - Which he could not do without hazard to himself. Herein therefore he performed the duty of a true friend, and of a valiant man.
Robert Jamieson, A. R. Fausset and David Brown
Jonathan spake good of David--He told his father he was committing a great sin to plot against the life of a man who had rendered the most invaluable services to his country and whose loyalty had been uniformly steady and devoted. The strong remonstrances of Jonathan produced an effect on the impulsive mind of his father. As he was still susceptible of good and honest impressions, he bound himself by an oath to relinquish his hostile purpose; and thus, through the intervention of the noble-minded prince, a temporary reconciliation was effected, in consequence of which David was again employed in the public service.
19:519:5: Եւ եդ զանձն իւր ՚ի ձեռին իւրում, եւ եհար զայլազգին. եւ արար փրկութիւն մեծ. եւ ամենայն Իսրայէլ տեսին եւ ուրա՛խ եղեն. եւ ընդէ՞ր մեղանչիցես յարիւն արդար՝ սպանանել զԴաւիթ տարապարտուց[3030]։ [3030] Այլք. Եւ արար Տէր փրկութիւն մեծ։
5 Նա իր անձը վտանգի ենթարկելով՝ սպանել է այլազգուն՝ Գողիաթին, Տէրը մեծ փրկութիւն է շնորհել, եւ ամբողջ Իսրայէլն այդ տեսնելով՝ ուրախացել է: Ինչո՞ւ Դաւթին ի զուր սպանելով անմեղ արեան մեղքի տակ մտնես»:
5 Վասն զի իր հոգին ձեռքին մէջ դրաւ ու Փղշտացին զարկաւ եւ Տէրը բոլոր Իսրայէլի մեծ փրկութիւն մը շնորհեց։ Դուն տեսար եւ ուրախացար։ Ինչո՞ւ համար Դաւիթը առանց պատճառի մեռցնելով՝ անմեղ արիւն պիտի թափես»։
Եւ եդ զանձն իւր ի ձեռին իւրում, եւ եհար զայլազգին. եւ արար Տէր փրկութիւն [365]մեծ, եւ ամենայն Իսրայէլ տեսին եւ ուրախ եղեն``. եւ ընդէ՞ր մեղանչիցես յարիւն արդար սպանանել զԴաւիթ տարապարտուց:

19:5: Եւ եդ զանձն իւր ՚ի ձեռին իւրում, եւ եհար զայլազգին. եւ արար փրկութիւն մեծ. եւ ամենայն Իսրայէլ տեսին եւ ուրա՛խ եղեն. եւ ընդէ՞ր մեղանչիցես յարիւն արդար՝ սպանանել զԴաւիթ տարապարտուց[3030]։
[3030] Այլք. Եւ արար Տէր փրկութիւն մեծ։
5 Նա իր անձը վտանգի ենթարկելով՝ սպանել է այլազգուն՝ Գողիաթին, Տէրը մեծ փրկութիւն է շնորհել, եւ ամբողջ Իսրայէլն այդ տեսնելով՝ ուրախացել է: Ինչո՞ւ Դաւթին ի զուր սպանելով անմեղ արեան մեղքի տակ մտնես»:
5 Վասն զի իր հոգին ձեռքին մէջ դրաւ ու Փղշտացին զարկաւ եւ Տէրը բոլոր Իսրայէլի մեծ փրկութիւն մը շնորհեց։ Դուն տեսար եւ ուրախացար։ Ինչո՞ւ համար Դաւիթը առանց պատճառի մեռցնելով՝ անմեղ արիւն պիտի թափես»։
zohrab-1805▾ eastern-1994▾ western am▾
19:519:5 он подвергал опасности душу свою, чтобы поразить Филистимлянина, и Господь соделал великое спасение всему Израилю; ты видел {это} и радовался; для чего же ты хочешь согрешить {против} невинной крови и умертвить Давида без причины?
19:5 καὶ και and; even ἔθετο τιθημι put; make τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact τὸν ο the ἀλλόφυλον αλλοφυλος foreigner καὶ και and; even ἐποίησεν ποιεω do; make κύριος κυριος lord; master σωτηρίαν σωτηρια safety μεγάλην μεγας great; loud καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel εἶδον οραω view; see καὶ και and; even ἐχάρησαν χαιρω rejoice; hail καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἁμαρτάνεις αμαρτανω sin εἰς εις into; for αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless θανατῶσαι θανατοω put to death τὸν ο the Δαυιδ δαβιδ Dabid; Thavith δωρεάν δωρεαν gratuitously; freely
19:5 וַ wa וְ and יָּשֶׂם֩ yyāśˌem שׂים put אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֨ו nafšˌô נֶפֶשׁ soul בְ vᵊ בְּ in כַפֹּ֜ו ḵappˈô כַּף palm וַ wa וְ and יַּ֣ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּלִשְׁתִּ֗י ppᵊlištˈî פְּלִשְׁתִּי Philistine וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH תְּשׁוּעָ֤ה tᵊšûʕˈā תְּשׁוּעָה salvation גְדֹולָה֙ ḡᵊḏôlˌā גָּדֹול great לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel רָאִ֖יתָ rāʔˌîṯā ראה see וַ wa וְ and תִּשְׂמָ֑ח ttiśmˈāḥ שׂמח rejoice וְ wᵊ וְ and לָ֤מָּה lˈāmmā לָמָה why תֶֽחֱטָא֙ ṯˈeḥᵉṭā חטא miss בְּ bᵊ בְּ in דָ֣ם ḏˈām דָּם blood נָקִ֔י nāqˈî נָקִי innocent לְ lᵊ לְ to הָמִ֥ית hāmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֖ד dāwˌiḏ דָּוִד David חִנָּֽם׃ ḥinnˈām חִנָּם in vain
19:5. et posuit animam suam in manu sua et percussit Philistheum et fecit Dominus salutem magnam universo Israhel vidisti et laetatus es quare ergo peccas in sanguine innoxio interficiens David qui est absque culpaAnd he put his life in his hand, and slew the Philistine, and the Lord wrought great salvation for all Israel. Thou sawest it and didst rejoice. Why therefore wilt thou sin against innocent blood, by killing David, who is without fault?
19:5. And he took his life in his own hand, and struck down the Philistine. And the Lord wrought a great salvation for all of Israel. You saw it, and you rejoiced. Why then would you sin against innocent blood by killing David, who is without guilt?”
19:5. For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest [it], and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?
5. for he put his life in his hand, and smote the Philistine, and the LORD wrought a great victory for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?
19:5 For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest [it], and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause:
19:5 он подвергал опасности душу свою, чтобы поразить Филистимлянина, и Господь соделал великое спасение всему Израилю; ты видел {это} и радовался; для чего же ты хочешь согрешить {против} невинной крови и умертвить Давида без причины?
19:5
καὶ και and; even
ἔθετο τιθημι put; make
τὴν ο the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τὸν ο the
ἀλλόφυλον αλλοφυλος foreigner
καὶ και and; even
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
σωτηρίαν σωτηρια safety
μεγάλην μεγας great; loud
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
εἶδον οραω view; see
καὶ και and; even
ἐχάρησαν χαιρω rejoice; hail
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἁμαρτάνεις αμαρτανω sin
εἰς εις into; for
αἷμα αιμα blood; bloodstreams
ἀθῷον αθωος guiltless
θανατῶσαι θανατοω put to death
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
δωρεάν δωρεαν gratuitously; freely
19:5
וַ wa וְ and
יָּשֶׂם֩ yyāśˌem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁ֨ו nafšˌô נֶפֶשׁ soul
בְ vᵊ בְּ in
כַפֹּ֜ו ḵappˈô כַּף palm
וַ wa וְ and
יַּ֣ךְ yyˈaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פְּלִשְׁתִּ֗י ppᵊlištˈî פְּלִשְׁתִּי Philistine
וַ wa וְ and
יַּ֨עַשׂ yyˌaʕaś עשׂה make
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
תְּשׁוּעָ֤ה tᵊšûʕˈā תְּשׁוּעָה salvation
גְדֹולָה֙ ḡᵊḏôlˌā גָּדֹול great
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
רָאִ֖יתָ rāʔˌîṯā ראה see
וַ wa וְ and
תִּשְׂמָ֑ח ttiśmˈāḥ שׂמח rejoice
וְ wᵊ וְ and
לָ֤מָּה lˈāmmā לָמָה why
תֶֽחֱטָא֙ ṯˈeḥᵉṭā חטא miss
בְּ bᵊ בְּ in
דָ֣ם ḏˈām דָּם blood
נָקִ֔י nāqˈî נָקִי innocent
לְ lᵊ לְ to
הָמִ֥ית hāmˌîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֖ד dāwˌiḏ דָּוִד David
חִנָּֽם׃ ḥinnˈām חִנָּם in vain
19:5. et posuit animam suam in manu sua et percussit Philistheum et fecit Dominus salutem magnam universo Israhel vidisti et laetatus es quare ergo peccas in sanguine innoxio interficiens David qui est absque culpa
And he put his life in his hand, and slew the Philistine, and the Lord wrought great salvation for all Israel. Thou sawest it and didst rejoice. Why therefore wilt thou sin against innocent blood, by killing David, who is without fault?
19:5. And he took his life in his own hand, and struck down the Philistine. And the Lord wrought a great salvation for all of Israel. You saw it, and you rejoiced. Why then would you sin against innocent blood by killing David, who is without guilt?”
19:5. For he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest [it], and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:5: For he did put his life in his hand - The pleadings in this verse, though short, are exceedingly cogent; and the argument is such as could not be resisted.
1 Kings (1 Samuel) 19:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: put his life: Sa1 28:21; Jdg 9:17, Jdg 12:3; Psa 119:109; Act 20:24; Phi 2:30
slew: Sa1 17:49-51
wrought: Sa1 11:13, Sa1 14:45, Sa1 17:52, Sa1 17:53; Exo 14:13; Ch1 11:14; Heb 2:3
sin against innocent: Sa1 20:32; Jer 26:15; Mat 27:4, Mat 27:24
without a cause: Psa 25:3, Psa 69:4; Joh 15:25
John Gill
For he did put his life in his hand,.... Exposed himself to the utmost danger, when no one in all the camp of Israel would do the like:
and slew the Philistine; Goliath of Gath, who defied the armies of Israel; against him he went unarmed, only with his sling and stones, and fought him, and slew him:
and the Lord wrought a great salvation for all Israel; by his hand, so that they were delivered from their enemies, who fled before them, and they pursued them, and got a complete victory over them:
thou sawest it, and didst rejoice; he was an eyewitness of David's going forth against the Philistine, and slaying him, and of all the happy effects of it, which then greatly affected him, and he could not forbear expressing great joy on that occasion:
wherefore then wilt thou sin against innocent blood, to slay David without a cause? and so entail the guilt of it on himself and family.
19:619:6: Եւ լուաւ Սաւուղ ձայնի Յովնաթանու, եւ երդուաւ Սաւուղ եւ ասէ. Կենդանի՛ է Տէր եթէ մեռանիցի։
6 Սաւուղն անսաց Յովնաթանի խօսքին ու երդուեց՝ ասելով. «Կենդանի է Տէրը. նա չպիտի մեռնի»:
6 Սաւուղ Յովնաթանին խօսքին մտիկ ըրաւ ու Սաւուղ երդում ըրաւ, ըսելով. «Տէրը կենդանի է, որ անիկա պիտի չմեռցուի»։
Եւ լուաւ Սաւուղ ձայնի Յովնաթանու, եւ երդուաւ Սաւուղ եւ ասէ. Կենդանի է Տէր եթէ մեռանիցի:

19:6: Եւ լուաւ Սաւուղ ձայնի Յովնաթանու, եւ երդուաւ Սաւուղ եւ ասէ. Կենդանի՛ է Տէր եթէ մեռանիցի։
6 Սաւուղն անսաց Յովնաթանի խօսքին ու երդուեց՝ ասելով. «Կենդանի է Տէրը. նա չպիտի մեռնի»:
6 Սաւուղ Յովնաթանին խօսքին մտիկ ըրաւ ու Սաւուղ երդում ըրաւ, ըսելով. «Տէրը կենդանի է, որ անիկա պիտի չմեռցուի»։
zohrab-1805▾ eastern-1994▾ western am▾
19:619:6 И послушал Саул голоса Ионафана и поклялся Саул: жив Господь, {Давид} не умрет.
19:6 καὶ και and; even ἤκουσεν ακουω hear Σαουλ σαουλ Saoul; Saul τῆς ο the φωνῆς φωνη voice; sound Ιωναθαν ιωναθαν and; even ὤμοσεν ομνυω swear Σαουλ σαουλ Saoul; Saul λέγων λεγω tell; declare ζῇ ζαω live; alive κύριος κυριος lord; master εἰ ει if; whether ἀποθανεῖται αποθνησκω die
19:6 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound יְהֹונָתָ֑ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan וַ wa וְ and יִּשָּׁבַ֣ע yyiššāvˈaʕ שׁבע swear שָׁא֔וּל šāʔˈûl שָׁאוּל Saul חַי־ ḥay- חַי alive יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אִם־ ʔim- אִם if יוּמָֽת׃ yûmˈāṯ מות die
19:6. quod cum audisset Saul placatus voce Ionathae iuravit vivit Dominus quia non occideturAnd when Saul heard this, he was appeased with the words of Jonathan, and swore: As the Lord liveth, he shall not be slain.
19:6. And when Saul had heard this, being pleased by the voice of Jonathan, he swore, “As the Lord lives, he shall not be killed.”
19:6. And Saul hearkened unto the voice of Jonathan: and Saul sware, [As] the LORD liveth, he shall not be slain.
6. And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be put to death.
19:6 And Saul hearkened unto the voice of Jonathan: and Saul sware, [As] the LORD liveth, he shall not be slain:
19:6 И послушал Саул голоса Ионафана и поклялся Саул: жив Господь, {Давид} не умрет.
19:6
καὶ και and; even
ἤκουσεν ακουω hear
Σαουλ σαουλ Saoul; Saul
τῆς ο the
φωνῆς φωνη voice; sound
Ιωναθαν ιωναθαν and; even
ὤμοσεν ομνυω swear
Σαουλ σαουλ Saoul; Saul
λέγων λεγω tell; declare
ζῇ ζαω live; alive
κύριος κυριος lord; master
εἰ ει if; whether
ἀποθανεῖται αποθνησκω die
19:6
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
יְהֹונָתָ֑ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
וַ wa וְ and
יִּשָּׁבַ֣ע yyiššāvˈaʕ שׁבע swear
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
חַי־ ḥay- חַי alive
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אִם־ ʔim- אִם if
יוּמָֽת׃ yûmˈāṯ מות die
19:6. quod cum audisset Saul placatus voce Ionathae iuravit vivit Dominus quia non occidetur
And when Saul heard this, he was appeased with the words of Jonathan, and swore: As the Lord liveth, he shall not be slain.
19:6. And when Saul had heard this, being pleased by the voice of Jonathan, he swore, “As the Lord lives, he shall not be killed.”
19:6. And Saul hearkened unto the voice of Jonathan: and Saul sware, [As] the LORD liveth, he shall not be slain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Наружно Саул не мог не согласиться с разумными доводами Ионафана, но в душе, конечно, оставался по-прежнему нерасположенным к Давиду.
Adam Clarke: Commentary on the Bible - 1831
19:6: He shall not be slain - In consequence of this oath, we may suppose he issued orders contrary to those which he had given the preceding day.
1 Kings (1 Samuel) 19:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: sware: Sa1 14:39, Sa1 28:10; Psa 15:4; Pro 26:24, Pro 26:25; Jer 5:2
he shall not: Sa1 19:10, Sa1 19:11
Carl Friedrich Keil and Franz Delitzsch

These words made an impression upon Saul. He swore, "As Jehovah liveth, he (David) shall not be put to death;" whereupon Jonathan reported these words to David, and brought him to Saul, so that he was with him again as before. But this reconciliation, unfortunately, did not last long.
Geneva 1599
And Saul hearkened unto the voice of Jonathan: and Saul (c) sware, [As] the LORD liveth, he shall not be slain.
(c) Whatever he pretended outwardly, yet his heart was full of malice.
John Gill
And Saul hearkened unto the voice of Jonathan,.... Not only heard him out what he had to say, but was affected with it, and wrought upon by it, and was convicted for the present that he was wrong in seeking the life of David, and therefore would desist from it; the Lord working upon his mind by what Jonathan said, and inclined him to listen to it, and act accordingly:
and Saul sware, as the Lord liveth, he shall not be slain; this oath he added to what he said to Jonathan, for the confirmation of it; and which was taken either with a real intention to keep it, though that intention did not long continue; or with a view to deceive Jonathan, that he might acquaint David with it, and so prevent his flight and escape, and that he might the more easily fall into his hands; but the former seems rather to be the case.
John Wesley
As the Lord, &c. - And without all doubt, he intended what he said, feeling a real change in himself for the present. "God," says Mr. Henry, "inclined the heart of Saul to hearken to the voice of Jonathan."
19:719:7: Եւ կոչեաց Յովնաթան զԴաւիթ, եւ պատմեաց նմա Յովնաթան զամենայն բանս զայսոսիկ. եւ տարաւ Յովնաթան զԴաւիթ առ Սաւուղ, եւ էր առաջի նորա իբրեւ յերեկն եւ յեռանտ[3031]։[3031] Ոմանք. Զամենայն զբանս զայսոսիկ նմա... եւ էր առաջի նորա որպէս յերե՛՛։
7 Յովնաթանը կանչեց Դաւթին եւ հաղորդեց նրան այս բոլոր խօսքերը: Յովնաթանը Դաւթին տարաւ Սաւուղի մօտ, եւ նա Դաւթին վերաբերուեց այնպէս, ինչպէս նախկինում:
7 Յովնաթան Դաւիթը կանչեց ու Յովնաթան այս բոլոր խօսքերը անոր պատմեց եւ Յովնաթան Դաւիթը Սաւուղին տարաւ ու անիկա կրկին անոր առջեւ կը կենար։
Եւ կոչեաց Յովնաթան զԴաւիթ, եւ պատմեաց նմա Յովնաթան զամենայն բանս զայսոսիկ. եւ տարաւ Յովնաթան զԴաւիթ առ Սաւուղ, եւ էր առաջի նորա իբրեւ յերէկն եւ յեռանդ:

19:7: Եւ կոչեաց Յովնաթան զԴաւիթ, եւ պատմեաց նմա Յովնաթան զամենայն բանս զայսոսիկ. եւ տարաւ Յովնաթան զԴաւիթ առ Սաւուղ, եւ էր առաջի նորա իբրեւ յերեկն եւ յեռանտ[3031]։
[3031] Ոմանք. Զամենայն զբանս զայսոսիկ նմա... եւ էր առաջի նորա որպէս յերե՛՛։
7 Յովնաթանը կանչեց Դաւթին եւ հաղորդեց նրան այս բոլոր խօսքերը: Յովնաթանը Դաւթին տարաւ Սաւուղի մօտ, եւ նա Դաւթին վերաբերուեց այնպէս, ինչպէս նախկինում:
7 Յովնաթան Դաւիթը կանչեց ու Յովնաթան այս բոլոր խօսքերը անոր պատմեց եւ Յովնաթան Դաւիթը Սաւուղին տարաւ ու անիկա կրկին անոր առջեւ կը կենար։
zohrab-1805▾ eastern-1994▾ western am▾
19:719:7 И позвал Ионафан Давида, и пересказал ему Ионафан все слова сии, и привел Ионафан Давида к Саулу, и он был при нем, как вчера и третьего дня.
19:7 καὶ και and; even ἐκάλεσεν καλεω call; invite Ιωναθαν ιωναθαν the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀπήγγειλεν απαγγελλω report αὐτῷ αυτος he; him πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in Ιωναθαν ιωναθαν the Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul καὶ και and; even ἦν ειμι be ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third ἡμέραν ημερα day
19:7 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call יְהֹונָתָן֙ yᵊhônāṯˌān יְהֹונָתָן Jehonathan לְ lᵊ לְ to דָוִ֔ד ḏāwˈiḏ דָּוִד David וַ wa וְ and יַּגֶּד־ yyaggeḏ- נגד report לֹו֙ lˌô לְ to יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יָּבֵ֨א yyāvˌē בוא come יְהֹונָתָ֤ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan אֶת־ ʔeṯ- אֵת [object marker] דָּוִד֙ dāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יְהִ֥י yᵊhˌî היה be לְ lᵊ לְ to פָנָ֖יו fānˌāʸw פָּנֶה face כְּ kᵊ כְּ as אֶתְמֹ֥ול ʔeṯmˌôl אֶתְמֹול yesterday שִׁלְשֹֽׁום׃ ס šilšˈôm . s שִׁלְשֹׁום day before yesterday
19:7. vocavit itaque Ionathan David et indicavit ei omnia verba haec et introduxit Ionathan David ad Saul et fuit ante eum sicut fuerat heri et nudius tertiusThen Jonathan called David, and told him all these words: and Jonathan brought in David to Saul, and he was before him, as he had been yesterday and the day before.
19:7. And so Jonathan called David, and he revealed to him all of these words. And Jonathan led in David to Saul, and he was before him, just as he had been yesterday and the day before.
19:7. And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.
7. And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as beforetime.
19:7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past:
19:7 И позвал Ионафан Давида, и пересказал ему Ионафан все слова сии, и привел Ионафан Давида к Саулу, и он был при нем, как вчера и третьего дня.
19:7
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Ιωναθαν ιωναθαν the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
αὐτῷ αυτος he; him
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
Ιωναθαν ιωναθαν the
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἦν ειμι be
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
ἡμέραν ημερα day
19:7
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
יְהֹונָתָן֙ yᵊhônāṯˌān יְהֹונָתָן Jehonathan
לְ lᵊ לְ to
דָוִ֔ד ḏāwˈiḏ דָּוִד David
וַ wa וְ and
יַּגֶּד־ yyaggeḏ- נגד report
לֹו֙ lˌô לְ to
יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ hā הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יָּבֵ֨א yyāvˌē בוא come
יְהֹונָתָ֤ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִד֙ dāwˌiḏ דָּוִד David
אֶל־ ʔel- אֶל to
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
לְ lᵊ לְ to
פָנָ֖יו fānˌāʸw פָּנֶה face
כְּ kᵊ כְּ as
אֶתְמֹ֥ול ʔeṯmˌôl אֶתְמֹול yesterday
שִׁלְשֹֽׁום׃ ס šilšˈôm . s שִׁלְשֹׁום day before yesterday
19:7. vocavit itaque Ionathan David et indicavit ei omnia verba haec et introduxit Ionathan David ad Saul et fuit ante eum sicut fuerat heri et nudius tertius
Then Jonathan called David, and told him all these words: and Jonathan brought in David to Saul, and he was before him, as he had been yesterday and the day before.
19:7. And so Jonathan called David, and he revealed to him all of these words. And Jonathan led in David to Saul, and he was before him, just as he had been yesterday and the day before.
19:7. And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:7: He was in his presence, as in times past - By Jonathan's advice he had secreted himself on that day on which he was to have been assassinated: the king having sworn that he should not be slain, David resumes his place in the palace of Saul.
1 Kings (1 Samuel) 19:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: in times past: Heb. yesterday, third day, Sa1 16:21, Sa1 18:2, Sa1 18:10, Sa1 18:13; Gen 31:2; Exo 4:10; Ch1 11:2; Isa 30:33 *marg.
John Gill
And Jonathan called David,.... Out of his lurking place in the field, after Saul was returned home:
and Jonathan showed him all these things: which had passed between him and his father, and particularly the oath he had made that he should not be slain:
and Jonathan brought David to Saul: introduced him at court again, and into the presence chamber of Saul; who, in appearance, received him courteously, and a reconciliation was seemingly made:
and he was in his presence as in times past; when he was first received at court, and in great esteem both with Saul and his courtiers.
19:819:8: Եւ յաւե՛լ եւս լինել պատերազմ, եւ զօրացաւ Դաւիթ տա՛լ պատերազմ ընդ այլազգիսն. եւ եհա՛ր ՚ի նոցանէ հարուածս մեծամեծս յոյժ. եւ փախեա՛ն յերեսաց նորա[3032]։ [3032] Ոսկան. Եւ եհար ՚ի հարուածս... ՚ի նոցանէ։
8 Դարձեալ պատերազմ եղաւ, ու Դաւիթը դուրս եկաւ այլազգիների դէմ պատերազմի: Նա նրանց շատ մեծ ջարդ տուեց, եւ նրանք փախան նրա առջեւից:
8 Նորէն պատերազմ եղաւ ու Դաւիթ ելաւ Փղշտացիներուն հետ պատերազմեցաւ ու անոնց մեծ կոտորած մը ըրաւ։ Անոնք անոր առջեւէն փախան։
Եւ յաւել եւս լինել պատերազմ, եւ զօրացաւ Դաւիթ տալ պատերազմ ընդ այլազգիսն, եւ եհար ի նոցանէ հարուածս մեծամեծս յոյժ. եւ փախեան յերեսաց նորա:

19:8: Եւ յաւե՛լ եւս լինել պատերազմ, եւ զօրացաւ Դաւիթ տա՛լ պատերազմ ընդ այլազգիսն. եւ եհա՛ր ՚ի նոցանէ հարուածս մեծամեծս յոյժ. եւ փախեա՛ն յերեսաց նորա[3032]։
[3032] Ոսկան. Եւ եհար ՚ի հարուածս... ՚ի նոցանէ։
8 Դարձեալ պատերազմ եղաւ, ու Դաւիթը դուրս եկաւ այլազգիների դէմ պատերազմի: Նա նրանց շատ մեծ ջարդ տուեց, եւ նրանք փախան նրա առջեւից:
8 Նորէն պատերազմ եղաւ ու Դաւիթ ելաւ Փղշտացիներուն հետ պատերազմեցաւ ու անոնց մեծ կոտորած մը ըրաւ։ Անոնք անոր առջեւէն փախան։
zohrab-1805▾ eastern-1994▾ western am▾
19:819:8 Опять началась война, и вышел Давид, и воевал с Филистимлянами, и нанес им великое поражение, и они побежали от него.
19:8 καὶ και and; even προσέθετο προστιθημι add; continue ὁ ο the πόλεμος πολεμος battle γενέσθαι γινομαι happen; become πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul καὶ και and; even κατίσχυσεν κατισχυω force down; prevail Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐπολέμησεν πολεμεω battle τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner καὶ και and; even ἐπάταξεν πατασσω pat; impact ἐν εν in αὐτοῖς αυτος he; him πληγὴν πληγη plague; stroke μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἔφυγον φευγω flee ἐκ εκ from; out of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him
19:8 וַ wa וְ and תֹּ֥וסֶף ttˌôsef יסף add הַ ha הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war לִֽ lˈi לְ to הְיֹ֑ות hᵊyˈôṯ היה be וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out דָוִ֜ד ḏāwˈiḏ דָּוִד David וַ wa וְ and יִּלָּ֣חֶם yyillˈāḥem לחם fight בַּ ba בְּ in † הַ the פְּלִשְׁתִּ֗ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike בָּהֶם֙ bāhˌem בְּ in מַכָּ֣ה makkˈā מַכָּה blow גְדֹולָ֔ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and יָּנֻ֖סוּ yyānˌusû נוס flee מִ mi מִן from פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
19:8. motum est autem rursus bellum et egressus David pugnavit adversus Philisthim percussitque eos plaga magna et fugerunt a facie eiusAnd the war began again, and David went out, and fought against the Philistines, and defeated them with a great slaughter, and they fled from his face.
19:8. Then the war was stirred up again. And David went out and fought against the Philistines. And he struck them down with a great slaughter. And they fled from his face.
19:8. And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him.
8. And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled before him.
19:8 And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him:
19:8 Опять началась война, и вышел Давид, и воевал с Филистимлянами, и нанес им великое поражение, и они побежали от него.
19:8
καὶ και and; even
προσέθετο προστιθημι add; continue
ὁ ο the
πόλεμος πολεμος battle
γενέσθαι γινομαι happen; become
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
κατίσχυσεν κατισχυω force down; prevail
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐπολέμησεν πολεμεω battle
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
ἐν εν in
αὐτοῖς αυτος he; him
πληγὴν πληγη plague; stroke
μεγάλην μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἔφυγον φευγω flee
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
19:8
וַ wa וְ and
תֹּ֥וסֶף ttˌôsef יסף add
הַ ha הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
לִֽ lˈi לְ to
הְיֹ֑ות hᵊyˈôṯ היה be
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
דָוִ֜ד ḏāwˈiḏ דָּוִד David
וַ wa וְ and
יִּלָּ֣חֶם yyillˈāḥem לחם fight
בַּ ba בְּ in
† הַ the
פְּלִשְׁתִּ֗ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יַּ֤ךְ yyˈaḵ נכה strike
בָּהֶם֙ bāhˌem בְּ in
מַכָּ֣ה makkˈā מַכָּה blow
גְדֹולָ֔ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
יָּנֻ֖סוּ yyānˌusû נוס flee
מִ mi מִן from
פָּנָֽיו׃ ppānˈāʸw פָּנֶה face
19:8. motum est autem rursus bellum et egressus David pugnavit adversus Philisthim percussitque eos plaga magna et fugerunt a facie eius
And the war began again, and David went out, and fought against the Philistines, and defeated them with a great slaughter, and they fled from his face.
19:8. Then the war was stirred up again. And David went out and fought against the Philistines. And he struck them down with a great slaughter. And they fled from his face.
19:8. And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Escapes from Saul. B. C. 1058.

8 And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him. 9 And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand. 10 And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night.
Here I. David continues his good services to his king and country. Though Saul had requited him evil for good, and even his usefulness was the very thing for which Saul envied him, yet he did not therefore retire in sullenness and decline public service. Those that are ill paid for doing good, yet must not be weary of well doing, remembering what a bountiful benefactor our heavenly Father is, even to the froward and unthankful. Notwithstanding the many affronts Saul had given to David, yet we find him, 1. As bold as ever in using his sword for the service of his country, v. 8. The war broke out again with the Philistines, which gave David occasion again to signalize himself. It was a great deal of bravery that he charged them; and he came off victorious, slaying many and putting the rest to flight. 2. As cheerful as ever in using his harp for the service of the prince. When Saul was disturbed with his former fits of melancholy David played with his hand, v. 9. He might have pleaded that this was a piece of service now below him; but a humble man will think nothing below him by which he may do good. He might have objected the danger he was in the last time he performed this service for Saul, ch. xviii. 10. But he had learned to render good for evil, and to trust God with his safety in the way of his duty. See how David was affected when his enemy was sick (Ps. xxxv. 13, 14), which perhaps refers to Saul's sickness.
II. Saul continues his malice against David. He that but the other day had sworn by his Maker that David should not be slain now endeavors to slay him himself. So implacable, so incurable, is the enmity of the serpent against that of the woman, so deceitful and desperately wicked is the heart of man without the grace of God, Jer. xvii. 9. The fresh honours David had won in this last war with the Philistines, instead of extinguishing Saul's ill-will to him, and confirming his reconciliation, revived his envy and exasperated him yet more. And, when he indulged this wicked passion, no marvel that the evil spirit came upon him (v. 9), for when we let the sun go down upon our wrath we give place to the devil (Eph. iv. 26, 27), we make room for him and invite him. Discomposures of mind, though helped forward by the agency of Satan, commonly owe their origin to men's own sins and follies. Saul's fear and jealousy made him a torment to himself, so that he could not sit in his house without a javelin in his hand, pretending it was for his preservation, but designing it for David's destruction; for he endeavored to nail him to the wall, running at him so violently that he struck the javelin into the wall (v. 10), so strong was the devil in him, so strong his own rage and passion. Perhaps he thought that, if he killed David now, he would be excusable before God and man, as being non compos mentis--not in his right mind, and that it would be imputed to his distraction. But God cannot be deceived by pretences, whatever men may be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: David: Psa. 18:32-50, Psa 27:3
him: Heb. his face
Carl Friedrich Keil and Franz Delitzsch

Another great defeat which David had inflicted upon the Philistines excited Saul to such an extent, that in a fit of insanity he endeavoured to pierce David with his javelin as he was playing before him. The words Ruach Jehovah describe the attack of madness in which Saul threw the javelin at David according to its higher cause, and that, as implied in the words Ruach Jehovah in contrast with Ruach Elohim (1Kings 18:10; 1Kings 16:15), as inflicted upon him by Jehovah. The thought expressed is, that the growth of Saul's melancholy was a sign of the hardness of heart to which Jehovah had given him up on account of his impenitence. David happily escaped this javelin also. He slipped away from Saul, so that he hurled the javelin into the wall; whereupon David fled and escaped the same night, i.e., the night after this occurrence. This remark somewhat anticipates the course of the events, as the author, according to the custom of Hebrew historians, gives the result at once, and then proceeds to describe in detail the more exact order of the events.
John Gill
And there was war again,.... Between Israel and the Philistines; it does not appear that either of them sent out their whole force, only some parties or detachments, between which there were skirmishes:
and David went out and fought with the Philistines; he went out with his thousand men, over which he was made captain, 1Kings 18:13; for he had not the command of the whole army; that belonged to Abner:
and slew them with a great slaughter, and they fled from him; he killed many of them in his engagements with them, and the rest fled, and he returned victorious; which stirred up the envy and increased the jealousy of Saul, to observe which this is related.
John Wesley
And David, &c. - So David continues his good service, tho' it was ill requited. They who are ill paid for doing good, yet must not be weary of well doing, remembering how bountiful a benefactor God is, even to the evil and unthankful.
Robert Jamieson, A. R. Fausset and David Brown
SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Kings 19:8-17)
David went out, and fought with the Philistines, and slew them with a great slaughter--A brilliant victory was gained over the public enemy. But these fresh laurels of David reawakened in the moody breast of Saul the former spirit of envy and melancholy. On David's return to court, the temper of Saul became more fiendish than ever; the melodious strains of the harp had lost all their power to charm; and in a paroxysm of uncontrollable frenzy he aimed a javelin at the person of David--the missile having been thrown with such force that it pierced the chamber wall. David providentially escaped; but the king, having now thrown off the mask and being bent on aggressive measures, made his son-in-law's situation everywhere perilous.
19:919:9: Եւ եղեւ ա՛յս չար ՚ի Տեառնէ ՚ի վերայ Սաւուղայ. եւ ինքն նստէ՛ր ՚ի տան, եւ գեղարդն ՚ի ձեռին նորա. եւ Դաւիթ երգէ՛ր ձեռօք իւրովք։
9 Տիրոջ չար ոգին իջաւ Սաւուղի վրայ. սա, գեղարդը ձեռքին, իր տանը նստած էր, իսկ Դաւիթը քնար էր նուագում:
9 Սաւուղին վրայ Տէրոջմէն չար ոգի եկաւ եւ անիկա իր տունը կը նստէր ու նիզակը իր ձեռքն էր, Դաւիթ ալ իր ձեռքով նուագարանը կը զարնէր։
Եւ եղեւ այս չար ի Տեառնէ ի վերայ Սաւուղայ, եւ ինքն նստէր ի տան, եւ գեղարդն ի ձեռին նորա, եւ Դաւիթ երգէր ձեռօք իւրովք:

19:9: Եւ եղեւ ա՛յս չար ՚ի Տեառնէ ՚ի վերայ Սաւուղայ. եւ ինքն նստէ՛ր ՚ի տան, եւ գեղարդն ՚ի ձեռին նորա. եւ Դաւիթ երգէ՛ր ձեռօք իւրովք։
9 Տիրոջ չար ոգին իջաւ Սաւուղի վրայ. սա, գեղարդը ձեռքին, իր տանը նստած էր, իսկ Դաւիթը քնար էր նուագում:
9 Սաւուղին վրայ Տէրոջմէն չար ոգի եկաւ եւ անիկա իր տունը կը նստէր ու նիզակը իր ձեռքն էր, Դաւիթ ալ իր ձեռքով նուագարանը կը զարնէր։
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19:919:9 И злой дух от Бога напал на Саула, и он сидел в доме своем, и копье его было в руке его, а Давид играл рукою своею на струнах.
19:9 καὶ και and; even ἐγένετο γινομαι happen; become πνεῦμα πνευμα spirit; wind θεοῦ θεος God πονηρὸν πονηρος harmful; malignant ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul καὶ και and; even αὐτὸς αυτος he; him ἐν εν in οἴκῳ οικος home; household καθεύδων καθευδω asleep; sleep καὶ και and; even δόρυ δορυ in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἔψαλλεν ψαλλω play ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him
19:9 וַ wa וְ and תְּהִי֩ ttᵊhˌî היה be ר֨וּחַ rˌûₐḥ רוּחַ wind יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH רָעָה֙ rāʕˌā רַע evil אֶל־ ʔel- אֶל to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and הוּא֙ hû הוּא he בְּ bᵊ בְּ in בֵיתֹ֣ו vêṯˈô בַּיִת house יֹושֵׁ֔ב yôšˈēv ישׁב sit וַ wa וְ and חֲנִיתֹ֖ו ḥᵃnîṯˌô חֲנִית spear בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and דָוִ֖ד ḏāwˌiḏ דָּוִד David מְנַגֵּ֥ן mᵊnaggˌēn נגן play harp בְּ bᵊ בְּ in יָֽד׃ yˈāḏ יָד hand
19:9. et factus est spiritus Domini malus in Saul sedebat autem in domo sua et tenebat lanceam porro David psallebat in manu suaAnd the evil spirit from the Lord came upon Saul; and he sat in his house, and held a spear in his hand: and David played with his hand.
19:9. And the evil spirit from the Lord came to Saul, who was sitting in his house and holding a lance. And David was playing music with his hand.
19:9. And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with [his] hand.
9. And an evil spirit from the LORD was upon Saul as he sat in his house with his spear in his hand; and David played with his hand.
19:9 And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with [his] hand:
19:9 И злой дух от Бога напал на Саула, и он сидел в доме своем, и копье его было в руке его, а Давид играл рукою своею на струнах.
19:9
καὶ και and; even
ἐγένετο γινομαι happen; become
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
πονηρὸν πονηρος harmful; malignant
ἐπὶ επι in; on
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
αὐτὸς αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
καθεύδων καθευδω asleep; sleep
καὶ και and; even
δόρυ δορυ in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἔψαλλεν ψαλλω play
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
19:9
וַ wa וְ and
תְּהִי֩ ttᵊhˌî היה be
ר֨וּחַ rˌûₐḥ רוּחַ wind
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
רָעָה֙ rāʕˌā רַע evil
אֶל־ ʔel- אֶל to
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וְ wᵊ וְ and
הוּא֙ hû הוּא he
בְּ bᵊ בְּ in
בֵיתֹ֣ו vêṯˈô בַּיִת house
יֹושֵׁ֔ב yôšˈēv ישׁב sit
וַ wa וְ and
חֲנִיתֹ֖ו ḥᵃnîṯˌô חֲנִית spear
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
דָוִ֖ד ḏāwˌiḏ דָּוִד David
מְנַגֵּ֥ן mᵊnaggˌēn נגן play harp
בְּ bᵊ בְּ in
יָֽד׃ yˈāḏ יָד hand
19:9. et factus est spiritus Domini malus in Saul sedebat autem in domo sua et tenebat lanceam porro David psallebat in manu sua
And the evil spirit from the Lord came upon Saul; and he sat in his house, and held a spear in his hand: and David played with his hand.
19:9. And the evil spirit from the Lord came to Saul, who was sitting in his house and holding a lance. And David was playing music with his hand.
19:9. And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with [his] hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:9: And the evil spirit from the Lord - His envy and jealousy again returned, producing distraction of mind, which was exacerbated by diabolic influence. See on Sa1 16:14 (note).
1 Kings (1 Samuel) 19:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: Sa1 16:14, Sa1 18:10, Sa1 18:11
Geneva 1599
And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David (d) played with [his] hand.
(d) He played on his harp to appease the rage of the evil spirit, (1Kings 16:23).
John Gill
And the evil spirit from the Lord was upon Saul,.... His melancholy and frantic disorder returned upon those victories of David, and he grew envious, jealous, spiteful, and malicious:
as he sat in his house with his javelin his hand; which either describes the posture he was in when the evil spirit came upon him; or the effects of it, he became dull and melancholy, did not care to go abroad, but kept at home, and was suspicious of everybody; and therefore kept a javelin in his hand to defend himself; or it may be rather to dispatch David with it, when an opportunity should offer, which quickly did:
and David played with his hand; on some instrument of music, particularly the harp, to drive away the evil spirit, the melancholy disorder, from Saul; which showed his humility, that though he was an officer in the army, had a considerable post in it, yet deigned to act the part of a musician to Saul, and his great kindness and affection for him his sovereign, willing to serve him what he could to promote his health and comfort, and the trust and confidence he put in his promise and oath, or rather in the providence of God for his protection in the way of his duty, though he knew how spiteful and injurious Saul had been to him.
John Wesley
The evil spirit - David's successes against the Philistines revived his envy, and the devil watched the opportunity, as he had done before.
19:1019:10: Եւ խնդրէր Սաւուղ հարկանել զգեղարդնն ընդ Դաւիթ եւ ընդ որմն. եւ խուսեաց յերեսաց Սաւուղայ, եւ եհար զգեղարդն յորմնն. եւ Դաւիթ ե՛լ գնաց եւ զերծաւ[3033]։ [3033] Ոմանք. Եւ Դաւիթ ել եւ գնաց եւ զերծաւ։
10 Սաւուղը փորձեց Դաւթին գեղարդով պատին գամել, սակայն նա Սաւուղի հարուածից խոյս տուեց. գեղարդը պատին խրուեց, իսկ Դաւիթը փախչելով ազատուեց:
10 Եւ Սաւուղ ուզեց, որ Դաւիթը նիզակով զարնէ ու պատին գամէ. բայց անիկա Սաւուղին երեսէն մէկդի քաշուեցաւ։ Սաւուղ նիզակը պատին զարկաւ, բայց Դաւիթ փախաւ եւ այն գիշերը ազատեցաւ։
Եւ խնդրէր Սաւուղ հարկանել զգեղարդնն ընդ Դաւիթ եւ ընդ որմն. եւ խուսեաց յերեսաց Սաւուղայ. եւ եհար զգեղարդն յորմն, եւ Դաւիթ ել գնաց եւ [366]զերծաւ:

19:10: Եւ խնդրէր Սաւուղ հարկանել զգեղարդնն ընդ Դաւիթ եւ ընդ որմն. եւ խուսեաց յերեսաց Սաւուղայ, եւ եհար զգեղարդն յորմնն. եւ Դաւիթ ե՛լ գնաց եւ զերծաւ[3033]։
[3033] Ոմանք. Եւ Դաւիթ ել եւ գնաց եւ զերծաւ։
10 Սաւուղը փորձեց Դաւթին գեղարդով պատին գամել, սակայն նա Սաւուղի հարուածից խոյս տուեց. գեղարդը պատին խրուեց, իսկ Դաւիթը փախչելով ազատուեց:
10 Եւ Սաւուղ ուզեց, որ Դաւիթը նիզակով զարնէ ու պատին գամէ. բայց անիկա Սաւուղին երեսէն մէկդի քաշուեցաւ։ Սաւուղ նիզակը պատին զարկաւ, բայց Դաւիթ փախաւ եւ այն գիշերը ազատեցաւ։
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19:1019:10 И хотел Саул пригвоздить Давида копьем к стене, но Давид отскочил от Саула, и копье вонзилось в стену; Давид же убежал и спасся в ту ночь.
19:10 καὶ και and; even ἐζήτει ζητεω seek; desire Σαουλ σαουλ Saoul; Saul πατάξαι πατασσω pat; impact τὸ ο the δόρυ δορυ into; for Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀπέστη αφιστημι distance; keep distance Δαυιδ δαβιδ Dabid; Thavith ἐκ εκ from; out of προσώπου προσωπον face; ahead of Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐπάταξεν πατασσω pat; impact τὸ ο the δόρυ δορυ into; for τὸν ο the τοῖχον τοιχος wall καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἀνεχώρησεν αναχωρεω depart; go away καὶ και and; even διεσώθη διασωζω thoroughly save; bring safely through
19:10 וַ wa וְ and יְבַקֵּ֨שׁ yᵊvaqqˌēš בקשׁ seek שָׁא֜וּל šāʔˈûl שָׁאוּל Saul לְ lᵊ לְ to הַכֹּ֤ות hakkˈôṯ נכה strike בַּֽ bˈa בְּ in † הַ the חֲנִית֙ ḥᵃnîṯ חֲנִית spear בְּ bᵊ בְּ in דָוִ֣ד ḏāwˈiḏ דָּוִד David וּ û וְ and בַ va בְּ in † הַ the קִּ֔יר qqˈîr קִיר wall וַ wa וְ and יִּפְטַר֙ yyifṭˌar פטר escape מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יַּ֥ךְ yyˌaḵ נכה strike אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲנִ֖ית ḥᵃnˌîṯ חֲנִית spear בַּ ba בְּ in † הַ the קִּ֑יר qqˈîr קִיר wall וְ wᵊ וְ and דָוִ֛ד ḏāwˈiḏ דָּוִד David נָ֥ס nˌās נוס flee וַ wa וְ and יִּמָּלֵ֖ט yyimmālˌēṭ מלט escape בַּ ba בְּ in † הַ the לַּ֥יְלָה llˌaylā לַיְלָה night הֽוּא׃ פ hˈû . f הוּא he
19:10. nisusque est Saul configere lancea David in pariete et declinavit David a facie Saul lancea autem casso vulnere perlata est in parietem et David fugit et salvatus est nocte illaAnd Saul endeavoured to nail David to the wall with his spear. And David slipt away out of the presence of Saul: and the spear missed him, and was fastened in the wall, and David fled, and escaped that night.
19:10. And Saul attempted to fix David to the wall with the lance. But David turned aside from the face of Saul. And the lance failed to wound him, and it became fixed in the wall. And David fled, and so he was saved that night.
19:10. And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul’s presence, and he smote the javelin into the wall: and David fled, and escaped that night.
10. And Saul sought to smite David even to the wall with the spear; but he slipped away out of Saul’s presence, and he smote the spear into the wall: and David fled, and escaped that night.
19:10 And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul' s presence, and he smote the javelin into the wall: and David fled, and escaped that night:
19:10 И хотел Саул пригвоздить Давида копьем к стене, но Давид отскочил от Саула, и копье вонзилось в стену; Давид же убежал и спасся в ту ночь.
19:10
καὶ και and; even
ἐζήτει ζητεω seek; desire
Σαουλ σαουλ Saoul; Saul
πατάξαι πατασσω pat; impact
τὸ ο the
δόρυ δορυ into; for
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἀπέστη αφιστημι distance; keep distance
Δαυιδ δαβιδ Dabid; Thavith
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τὸ ο the
δόρυ δορυ into; for
τὸν ο the
τοῖχον τοιχος wall
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἀνεχώρησεν αναχωρεω depart; go away
καὶ και and; even
διεσώθη διασωζω thoroughly save; bring safely through
19:10
וַ wa וְ and
יְבַקֵּ֨שׁ yᵊvaqqˌēš בקשׁ seek
שָׁא֜וּל šāʔˈûl שָׁאוּל Saul
לְ lᵊ לְ to
הַכֹּ֤ות hakkˈôṯ נכה strike
בַּֽ bˈa בְּ in
† הַ the
חֲנִית֙ ḥᵃnîṯ חֲנִית spear
בְּ bᵊ בְּ in
דָוִ֣ד ḏāwˈiḏ דָּוִד David
וּ û וְ and
בַ va בְּ in
† הַ the
קִּ֔יר qqˈîr קִיר wall
וַ wa וְ and
יִּפְטַר֙ yyifṭˌar פטר escape
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יַּ֥ךְ yyˌaḵ נכה strike
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲנִ֖ית ḥᵃnˌîṯ חֲנִית spear
בַּ ba בְּ in
† הַ the
קִּ֑יר qqˈîr קִיר wall
וְ wᵊ וְ and
דָוִ֛ד ḏāwˈiḏ דָּוִד David
נָ֥ס nˌās נוס flee
וַ wa וְ and
יִּמָּלֵ֖ט yyimmālˌēṭ מלט escape
בַּ ba בְּ in
† הַ the
לַּ֥יְלָה llˌaylā לַיְלָה night
הֽוּא׃ פ hˈû . f הוּא he
19:10. nisusque est Saul configere lancea David in pariete et declinavit David a facie Saul lancea autem casso vulnere perlata est in parietem et David fugit et salvatus est nocte illa
And Saul endeavoured to nail David to the wall with his spear. And David slipt away out of the presence of Saul: and the spear missed him, and was fastened in the wall, and David fled, and escaped that night.
19:10. And Saul attempted to fix David to the wall with the lance. But David turned aside from the face of Saul. And the lance failed to wound him, and it became fixed in the wall. And David fled, and so he was saved that night.
19:10. And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul’s presence, and he smote the javelin into the wall: and David fled, and escaped that night.
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Adam Clarke: Commentary on the Bible - 1831
19:10: But he slipped away - He found he could not trust Saul; and therefore was continually on his watch. His agility of body was the means of his preservation at this time.
1 Kings (1 Samuel) 19:11
Albert Barnes: Notes on the Bible - 1834
19:10: David fled - This was the beginning of David's life as a fugitive and outcast, though for no "offence or fauIt" of his (Psa 59:3, Prayer Book Version).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: sought: Sa1 19:6; Hos 6:4; Mat 12:43-45; Luk 11:24-26; Pe2 2:20-22
he slipped: Sa1 20:33; Job 5:14, Job 5:15; Psa 18:17, Psa 34:19; Pro 21:30; Isa 54:17; Luk 4:30; Joh 10:39
and escaped: Psa 124:7; Mat 10:23
John Gill
And Saul sought to smite David even to the wall with his javelin,.... To strike it through him, and fasten him to the wall with it, as he had attempted before, 1Kings 18:11,
but he slipped away out of Saul's presence: he perceived his design, and being of great agility of body, moved out of his place before him very nimbly:
and he smote the javelin into the wall; he threw it with suck force that it entered into the wall, and stuck there; so great was his resolution to destroy David, and such the rage and passion that he was in, and such his strength of body, and which, in person; in his circumstances, is strangely exerted at times:
and David fled, and escaped that night; it being towards night, or in the evening, very probably, when this affair happened; upon which he departed from Saul's court, and went to his own house, and so escaped the danger he was exposed to for the present.
19:1119:11: Եւ եղեւ ՚ի գիշերին յայնմիկ առաքեաց Սաւուղ հրեշտակս ՚ի տուն Դաւթի պահե՛լ զնա. զի սպանցէ զնա ընդ առաւօտն։ Եւ պատմեաց Դաւթի Մեղքող կին իւր՝ եւ ասէ. Եթէ ո՛չ ապրեցուսցես զանձն քո ՚ի գիշերիս յայսմիկ՝ վաղիւ մեռանելո՛ց ես։
11 Այդ գիշեր Սաւուղը մարդ ուղարկեց Դաւթի տունը, որ հետեւեն եւ առաւօտեան սպանեն նրան: Դաւթի կին Մեղքողն այդ մասին նրան յայտնելով՝ ասաց. «Եթէ այս գիշեր ինքդ քեզ չփրկես, վաղը կը մեռնես»:
11 Բայց Սաւուղ Դաւիթին տունը մարդիկ ղրկեց, որպէս զի զանիկա պաշարեն ու առաւօտուն մեռցնեն։ Սակայն Դաւիթին կինը՝ Մեղքող՝ անոր իմացուց ու ըսաւ. «Եթէ այս գիշեր քու անձդ չապրեցնես, վաղը քեզ պիտի մեռցնեն»։
Եւ եղեւ ի գիշերին յայնմիկ`` առաքեաց Սաւուղ հրեշտակս ի տուն Դաւթի պահել զնա, զի սպանցէ զնա ընդ առաւօտն: Եւ պատմեաց Դաւթի Մեղքող կին իւր եւ ասէ. Եթէ ոչ ապրեցուսցես զանձն քո ի գիշերիս յայսմիկ, վաղիւ մեռանելոց ես:

19:11: Եւ եղեւ ՚ի գիշերին յայնմիկ առաքեաց Սաւուղ հրեշտակս ՚ի տուն Դաւթի պահե՛լ զնա. զի սպանցէ զնա ընդ առաւօտն։ Եւ պատմեաց Դաւթի Մեղքող կին իւր՝ եւ ասէ. Եթէ ո՛չ ապրեցուսցես զանձն քո ՚ի գիշերիս յայսմիկ՝ վաղիւ մեռանելո՛ց ես։
11 Այդ գիշեր Սաւուղը մարդ ուղարկեց Դաւթի տունը, որ հետեւեն եւ առաւօտեան սպանեն նրան: Դաւթի կին Մեղքողն այդ մասին նրան յայտնելով՝ ասաց. «Եթէ այս գիշեր ինքդ քեզ չփրկես, վաղը կը մեռնես»:
11 Բայց Սաւուղ Դաւիթին տունը մարդիկ ղրկեց, որպէս զի զանիկա պաշարեն ու առաւօտուն մեռցնեն։ Սակայն Դաւիթին կինը՝ Մեղքող՝ անոր իմացուց ու ըսաւ. «Եթէ այս գիշեր քու անձդ չապրեցնես, վաղը քեզ պիտի մեռցնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1119:11 И послал Саул слуг в дом к Давиду, чтобы стеречь его и убить его до утра. И сказала Давиду Мелхола, жена его: если ты не спасешь души твоей в эту ночь, то завтра будешь убит.
19:11 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that καὶ και and; even ἀπέστειλεν αποστελλω send off / away Σαουλ σαουλ Saoul; Saul ἀγγέλους αγγελος messenger εἰς εις into; for οἶκον οικος home; household Δαυιδ δαβιδ Dabid; Thavith φυλάξαι φυλασσω guard; keep αὐτὸν αυτος he; him τοῦ ο the θανατῶσαι θανατοω put to death αὐτὸν αυτος he; him πρωί πρωι early καὶ και and; even ἀπήγγειλεν απαγγελλω report τῷ ο the Δαυιδ δαβιδ Dabid; Thavith Μελχολ μελχολ the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him λέγουσα λεγω tell; declare ἐὰν εαν and if; unless μὴ μη not σὺ συ you σώσῃς σωζω save τὴν ο the ψυχὴν ψυχη soul σαυτοῦ σεαυτου of yourself τὴν ο the νύκτα νυξ night ταύτην ουτος this; he αὔριον αυριον tomorrow; next day θανατωθήσῃ θανατοω put to death
19:11 וַ wa וְ and יִּשְׁלַח֩ yyišlˌaḥ שׁלח send שָׁא֨וּל šāʔˌûl שָׁאוּל Saul מַלְאָכִ֜ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to בֵּ֤ית bˈêṯ בַּיִת house דָּוִד֙ dāwˌiḏ דָּוִד David לְ lᵊ לְ to שָׁמְרֹ֔ו šomrˈô שׁמר keep וְ wᵊ וְ and לַ la לְ to הֲמִיתֹ֖ו hᵃmîṯˌô מות die בַּ ba בְּ in † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and תַּגֵּ֣ד ttaggˈēḏ נגד report לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David מִיכַ֤ל mîḵˈal מִיכַל Michal אִשְׁתֹּו֙ ʔištˌô אִשָּׁה woman לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אִם־ ʔim- אִם if אֵ֨ינְךָ֜ ʔˌênᵊḵˈā אַיִן [NEG] מְמַלֵּ֤ט mᵊmallˈēṭ מלט escape אֶֽת־ ʔˈeṯ- אֵת [object marker] נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul הַ ha הַ the לַּ֔יְלָה llˈaylā לַיְלָה night מָחָ֖ר māḥˌār מָחָר next day אַתָּ֥ה ʔattˌā אַתָּה you מוּמָֽת׃ mûmˈāṯ מות die
19:11. misit ergo Saul satellites suos in domum David ut custodirent eum et interficeretur mane quod cum adnuntiasset David Michol uxor sua dicens nisi salvaveris te nocte hac cras morierisSaul therefore sent his guards to David's house to watch him, that he might be killed in the morning. And when Michol, David's wife, had told him this, saying: Unless thou save thyself this night, to morrow thou wilt die:
19:11. Therefore, Saul sent his guards to David’s house, so that they might watch for him, and so that he might be killed in the morning. And after Michal, his wife, had reported this to David, saying, “Unless you save yourself this night, tomorrow you will die,”
19:11. Saul also sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.
11. And Saul sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If thou save not thy life to-night, tomorrow thou shalt be slain.
19:11 Saul also sent messengers unto David' s house, to watch him, and to slay him in the morning: and Michal David' s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain:
19:11 И послал Саул слуг в дом к Давиду, чтобы стеречь его и убить его до утра. И сказала Давиду Мелхола, жена его: если ты не спасешь души твоей в эту ночь, то завтра будешь убит.
19:11
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Σαουλ σαουλ Saoul; Saul
ἀγγέλους αγγελος messenger
εἰς εις into; for
οἶκον οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
φυλάξαι φυλασσω guard; keep
αὐτὸν αυτος he; him
τοῦ ο the
θανατῶσαι θανατοω put to death
αὐτὸν αυτος he; him
πρωί πρωι early
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
Μελχολ μελχολ the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
λέγουσα λεγω tell; declare
ἐὰν εαν and if; unless
μὴ μη not
σὺ συ you
σώσῃς σωζω save
τὴν ο the
ψυχὴν ψυχη soul
σαυτοῦ σεαυτου of yourself
τὴν ο the
νύκτα νυξ night
ταύτην ουτος this; he
αὔριον αυριον tomorrow; next day
θανατωθήσῃ θανατοω put to death
19:11
וַ wa וְ and
יִּשְׁלַח֩ yyišlˌaḥ שׁלח send
שָׁא֨וּל šāʔˌûl שָׁאוּל Saul
מַלְאָכִ֜ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
בֵּ֤ית bˈêṯ בַּיִת house
דָּוִד֙ dāwˌiḏ דָּוִד David
לְ lᵊ לְ to
שָׁמְרֹ֔ו šomrˈô שׁמר keep
וְ wᵊ וְ and
לַ la לְ to
הֲמִיתֹ֖ו hᵃmîṯˌô מות die
בַּ ba בְּ in
† הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
תַּגֵּ֣ד ttaggˈēḏ נגד report
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
מִיכַ֤ל mîḵˈal מִיכַל Michal
אִשְׁתֹּו֙ ʔištˌô אִשָּׁה woman
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
אִם־ ʔim- אִם if
אֵ֨ינְךָ֜ ʔˌênᵊḵˈā אַיִן [NEG]
מְמַלֵּ֤ט mᵊmallˈēṭ מלט escape
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַפְשְׁךָ֙ nafšᵊḵˌā נֶפֶשׁ soul
הַ ha הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
מָחָ֖ר māḥˌār מָחָר next day
אַתָּ֥ה ʔattˌā אַתָּה you
מוּמָֽת׃ mûmˈāṯ מות die
19:11. misit ergo Saul satellites suos in domum David ut custodirent eum et interficeretur mane quod cum adnuntiasset David Michol uxor sua dicens nisi salvaveris te nocte hac cras morieris
Saul therefore sent his guards to David's house to watch him, that he might be killed in the morning. And when Michol, David's wife, had told him this, saying: Unless thou save thyself this night, to morrow thou wilt die:
19:11. Therefore, Saul sent his guards to David’s house, so that they might watch for him, and so that he might be killed in the morning. And after Michal, his wife, had reported this to David, saying, “Unless you save yourself this night, tomorrow you will die,”
19:11. Saul also sent messengers unto David’s house, to watch him, and to slay him in the morning: and Michal David’s wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706

III. God continues his care of David and still watches over him for good. Saul missed his blow. David was too quick for him and fled, and by a kind providence escaped that night. To these preservations, among others, David often refers in his Psalms, when he speaks of God's being his shield and buckler, his rock and fortress, and delivering his soul from death.

11 Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain. 12 So Michal let David down through a window: and he went, and fled, and escaped. 13 And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth. 14 And when Saul sent messengers to take David, she said, He is sick. 15 And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him. 16 And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster. 17 And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?
Here is, I. Saul's further design of mischief to David. When David had escaped the javelin, supposing he went straight to his own house, as indeed he did, Saul sent some of his guards after him to lay wait at the door of his house, and to assassinate him in the morning as soon as he stirred out, v. 11. Josephus says the design was to seize him and to hurry him before a court of justice that was ordered to condemn him and put him to death as a traitor; but we are here told it was a shorter way they were to take with him: they were ordered to slay him. Well might David complain that his enemies were bloody men, as he did in the psalm which he penned at this time, and upon this occasion (Ps. lix.), when Saul sent, and they watched the house to kill him. See v. 2, 3, and 7. He complains that swords were in their lips.
II. David's wonderful deliverance out of this danger. Michal was the instrument of it, whom Saul gave him to be a snare to him, but she proved to be his protector and helper. Often is the devil out-shot with his own bow. How Michal came to know the danger her husband was in does not appear; perhaps she had notice sent her from court, or rather was herself aware of the soldiers about the house, when they were going to bed, though they kept so still and silent that they said, Who dost hear? which David takes notice of, Ps. lix. 7. She, knowing her father's great indignation at David, soon suspected the design, and bestirred herself for her husband's safety. 1. She got David out of the danger. She told him how imminent the peril was (v. 11): To-morrow thou wilt be slain. As Josephus paraphrases it, she told him that if the sun saw him there next morning it would never see him more; and then put him in a way of escape. David himself was better versed in the art of fighting than of flying, and had it been lawful it would have been easy for him to have cleared his house, by dint of sword, from those that haunted it; but Michal let him down through a window (v. 12), all the doors being guarded; and so he fled and escaped. And now it was that, either in his own closet before he went or in the hiding-place to which he fled, he penned that fifty-ninth Psalm, which shows that, in his fright and hurry, his mind was composed, and, in this great danger, his faith was strong and fixed on God; and, whereas the plot was to slay him in the morning, he speaks there with the greatest assurance (v. 16), I will sing aloud of thy mercy in the morning. 2. She practised a deception upon Saul and those whom he employed to be the instruments of his cruelty. When the doors of the house were opened in the morning, and David did not appear, the messengers would search the house for him, and did so. But Michal told them he was sick in bed (v. 14), and, if they would not believe her, they might see, for (v. 13) she had put a wooden image in the bed, and wrapped it up close and warm as if it had been David asleep, not in a condition to be spoken to; the goats' hair about the image was to resemble David's hair, the better to impose upon them. Michal can by no means be justified in telling a lie, and covering it thus with a cheat. God's truth needed not her lie. But she intended hereby to keep Saul in suspense for a while, that David might have some time to secure himself, not doubting but those messengers would pursue him if they found he had gone. The messengers had so much humanity as not to offer him any disturbance when they heard he was sick; for to those that are in this misery pity should be shown; but Saul, when he heard it, gave positive orders that he should be brought to him sick or well: Bring him to me in the bed, that I may slay him, v. 15. It was base and barbarous thus to triumph over a sick man; and to vow the death of one who for aught that he knew was dying by the hand of nature. So earnestly did he thirst after his blood, and so greedy was his revenge, that he could not be pleased to see him dead, unless he himself was the death of him; though awhile ago he had said, Let not my hand be upon him. Thus when men lay the reins on the neck of their passions they grow more and more outrageous. When the messengers were sent again, the cheat was discovered, v. 16. But by this time it was to be hoped that David was safe, and therefore Michal was not then much concerned at the discovery. Saul chid her for helping David to escape (v. 17): Why hast thou deceived me so? What a base spirit was Saul of, to expect that, because Michal was his daughter, she must therefore betray her own husband to him unjustly. Ought she not to forsake and forget her father and her father's house, to cleave to her husband? Those that themselves will be held by no bonds of reason or religion are ready to think that others should as easily break those bonds. In answer to Saul's chiding, Michal is not so careful of her husband's reputation as she had been of his person, when she makes this her excuse: He said, Let me go, why should I kill thee? As her insinuating that she would have hindered his flight was false (it was she that put him upon it and furthered it), so it was an unjust unworthy reflection upon him to suggest that he threatened to kill her if she would not let him go, and might confirm Saul in his rage against him. David was far from being so barbarous a man and so imperious a husband, so brutish in his resolves and so haughty in his menaces, as she here represented him. But David suffered both from friends and foes, and so did the son of David.
Adam Clarke: Commentary on the Bible - 1831
19:11: To slay him in the morning - When they might be able to distinguish between him and Michal his wife; for, had they attempted his life in the night season, there would have been some danger to Michal's life. Besides, Saul wished to represent him as a traitor; and consequently an attack upon him was justifiable at any time, even in the fullest daylight.
1 Kings (1 Samuel) 19:12
Albert Barnes: Notes on the Bible - 1834
19:11: Saul's plan was to surround the house at night, and to have David killed as soon as he came abroad unsuspectingly in the morning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: sent messengers: Psa 59:1 *title Psa 59:3, Psa 59:4, Psa 59:6, Psa 59:15, Psa 59:16
to watch him: Jdg 16:2
Carl Friedrich Keil and Franz Delitzsch

"Saul sent messengers to David's house," to which David had first fled, "to watch him (that he might not get away again), and to put him to death in the (next) morning." Michal made him acquainted with this danger, and then let him down through the window, so that he escaped. The danger in which David was at that time is described by him in Ps 59, from which we may see how Saul was surrounded by a number of cowardly courtiers, who stirred up his hatred against David, and were busily engaged in getting the dreaded rival out of the way.
John Gill
And Saul sent messengers unto David's house,.... Supposing that he was gone thither; where this was is not said, very likely in Gibeah, where Saul lived:
to watch him; that he might not get out from thence in the night:
and to slay him in the morning; the reason why he did not order them to break into the house, and slay him at once, but wait till morning, seems to be, lest should he be alarmed by their breaking in, he might take the advantage of the night, and easily escape, or another person through mistake might be slain for him; and therefore, that they might be sure of him, they were to watch till it was broad daylight, when they could not well miss him. Josephus (d) says, the orders to watch him until morning were, that he might be taken and brought to a court of judicature, and be condemned and put to death, which was usually held in a morning; but Saul's orders to the messengers were to put him to death themselves, and he had no notion of dealing with him according to a formal process of judgment:
and Michal, David's wife, told him, saying, if thou save not thy life tonight, tomorrow thou shalt be slain; meaning, if he did not take the benefit and advantage of the night to make his escape, he would not be able to do it in the morning; the house being so beset, as she perceived, by persons whom she might suspect were sent by Saul to destroy him, knowing the ill will her father bore to him, or a messenger at the same time might be dispatched to her, either from her brother Jonathan, or from one of her friends at court, acquainting her with the design against David, and the danger he was in. Upon this occasion David penned the fifty ninth psalm, see Ps 59:1.
(d) Antiqu. l. 6. c. 11. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
Saul sent messengers unto David's house, to watch him, and to slay him--The fear of causing a commotion in the town, or favoring his escape in the darkness, seemed to have influenced the king in ordering them to patrol till the morning. This infatuation was overruled by Providence to favor David's escape; for his wife, secretly apprised by Jonathan, who was aware of the design, or by spying persons in court livery watching the gate, let him down through a window (see on Josh 2:15).
19:1219:12: Եւ իջոյց Մեղքող զԴաւիթ ընդ պատուհանն, եւ փախեա՛ւ գնաց եւ ապրեաց[3034]։ [3034] Ոմանք. Գնաց՝ ել եւ ապրեցաւ։
12 Մեղքողը Դաւթին պատուհանից իջեցրեց, եւ սա փախչելով փրկուեց:
12 Ուստի Մեղքող Դաւիթը պատուհանէն վար իջեցուց եւ անիկա փախաւ գնաց ու ազատեցաւ։
Եւ իջոյց Մեղքող զԴաւիթ ընդ պատուհանն, եւ փախեաւ գնաց եւ ապրեաց:

19:12: Եւ իջոյց Մեղքող զԴաւիթ ընդ պատուհանն, եւ փախեա՛ւ գնաց եւ ապրեաց[3034]։
[3034] Ոմանք. Գնաց՝ ել եւ ապրեցաւ։
12 Մեղքողը Դաւթին պատուհանից իջեցրեց, եւ սա փախչելով փրկուեց:
12 Ուստի Մեղքող Դաւիթը պատուհանէն վար իջեցուց եւ անիկա փախաւ գնաց ու ազատեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1219:12 И спустила Мелхола Давида из окна, и он пошел, и убежал и спасся.
19:12 καὶ και and; even κατάγει καταγω lead down; draw up ἡ ο the Μελχολ μελχολ the Δαυιδ δαβιδ Dabid; Thavith διὰ δια through; because of τῆς ο the θυρίδος θυρις window καὶ και and; even ἀπῆλθεν απερχομαι go off; go away καὶ και and; even ἔφυγεν φευγω flee καὶ και and; even σῴζεται σωζω save
19:12 וַ wa וְ and תֹּ֧רֶד ttˈōreḏ ירד descend מִיכַ֛ל mîḵˈal מִיכַל Michal אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֖ד dāwˌiḏ דָּוִד David בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הַ ha הַ the חַלֹּ֑ון ḥallˈôn חַלֹּון window וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk וַ wa וְ and יִּבְרַ֖ח yyivrˌaḥ ברח run away וַ wa וְ and יִּמָּלֵֽט׃ yyimmālˈēṭ מלט escape
19:12. deposuit eum per fenestram porro ille abiit et aufugit atque salvatus estShe let him down through a window. And he went and fled away, and escaped.
19:12. she lowered him down through a window. Then he fled and went away, and he was saved.
19:12. So Michal let David down through a window: and he went, and fled, and escaped.
12. So Michal let David down through the window: and he went, and fled, and escaped;
19:12 So Michal let David down through a window: and he went, and fled, and escaped:
19:12 И спустила Мелхола Давида из окна, и он пошел, и убежал и спасся.
19:12
καὶ και and; even
κατάγει καταγω lead down; draw up
ἡ ο the
Μελχολ μελχολ the
Δαυιδ δαβιδ Dabid; Thavith
διὰ δια through; because of
τῆς ο the
θυρίδος θυρις window
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
καὶ και and; even
ἔφυγεν φευγω flee
καὶ και and; even
σῴζεται σωζω save
19:12
וַ wa וְ and
תֹּ֧רֶד ttˈōreḏ ירד descend
מִיכַ֛ל mîḵˈal מִיכַל Michal
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֖ד dāwˌiḏ דָּוִד David
בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance
הַ ha הַ the
חַלֹּ֑ון ḥallˈôn חַלֹּון window
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
וַ wa וְ and
יִּבְרַ֖ח yyivrˌaḥ ברח run away
וַ wa וְ and
יִּמָּלֵֽט׃ yyimmālˈēṭ מלט escape
19:12. deposuit eum per fenestram porro ille abiit et aufugit atque salvatus est
She let him down through a window. And he went and fled away, and escaped.
19:12. she lowered him down through a window. Then he fled and went away, and he was saved.
19:12. So Michal let David down through a window: and he went, and fled, and escaped.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:12: Let David down through a window - As Saul's messengers were sent to David's house to watch him, they would naturally guard the gate, or lie in wait in that place by which David would come out. Michal, seeing this let him down to the ground through a window probably at the back part of the house; and there being neither entrance nor issue that way, the liers in wait were easily eluded.
1 Kings (1 Samuel) 19:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: Michal: Psa 34:19
let David: Jos 2:15; Act 9:24, Act 9:25; Co2 11:32, Co2 11:33
Geneva 1599
So Michal (e) let David down through a window: and he went, and fled, and escaped.
(e) Thus God moved both the son and daughter of this tyrant to favour David against their father.
John Gill
So Michal let David down through a window,.... In like manner as Rahab let down the spies from her house in Jericho, when the king's messengers were in quest of them, Josh 2:15; and as the disciples let down the Apostle Paul at Damascus, to preserve him from the designs of the Jews upon him:
and he went, and fled, and escaped; he departed from his house, and ran with all the haste he could, and escaped the messengers that had beset the house, and were waiting for him.
19:1319:13: Եւ ա՛ռ Մեղքող պաճուճապատանս, եւ եդ ՚ի վերայ մահճացն. եւ լեա՛րդ այծեաց եւ կծիկ մազոյ ե՛դ ՚ի սնարէ, եւ ծածկեաց զնա հանդերձիւ։
13 Մեղքողը մի խրտուիլակ բերեց ու դրեց մահճի վրայ, նաեւ այծի լեարդ ու սնարին՝ մազի կծիկ եւ ծածկոցով ծածկեց:
13 Ու Մեղքող արձան* մը առաւ եւ զանիկա անկողինին մէջ դրաւ ու անոր գլխուն տակ այծի մազէ բարձ մը դրաւ եւ զանիկա ծածկոցով մը ծածկեց։
Եւ ա՛ռ Մեղքող պաճուճապատանս եւ եդ ի վերայ մահճացն, [367]եւ լեարդ այծեաց`` եւ կծիկ մազոյ եդ ի սնարէ, եւ ծածկեաց զնա հանդերձիւ:

19:13: Եւ ա՛ռ Մեղքող պաճուճապատանս, եւ եդ ՚ի վերայ մահճացն. եւ լեա՛րդ այծեաց եւ կծիկ մազոյ ե՛դ ՚ի սնարէ, եւ ծածկեաց զնա հանդերձիւ։
13 Մեղքողը մի խրտուիլակ բերեց ու դրեց մահճի վրայ, նաեւ այծի լեարդ ու սնարին՝ մազի կծիկ եւ ծածկոցով ծածկեց:
13 Ու Մեղքող արձան* մը առաւ եւ զանիկա անկողինին մէջ դրաւ ու անոր գլխուն տակ այծի մազէ բարձ մը դրաւ եւ զանիկա ծածկոցով մը ծածկեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:1319:13 Мелхола же взяла статую и положила на постель, а в изголовье ее положила козью кожу, и покрыла одеждою.
19:13 καὶ και and; even ἔλαβεν λαμβανω take; get ἡ ο the Μελχολ μελχολ the κενοτάφια κενοταφιον and; even ἔθετο τιθημι put; make ἐπὶ επι in; on τὴν ο the κλίνην κλινη bed καὶ και and; even ἧπαρ ηπαρ the αἰγῶν αιξ put; make πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἐκάλυψεν καλυπτω cover αὐτὰ αυτος he; him ἱματίῳ ιματιον clothing; clothes
19:13 וַ wa וְ and תִּקַּ֨ח ttiqqˌaḥ לקח take מִיכַ֜ל mîḵˈal מִיכַל Michal אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֗ים ttᵊrāfˈîm תְּרָפִים teraphim וַ wa וְ and תָּ֨שֶׂם֙ ttˈāśem שׂים put אֶל־ ʔel- אֶל to הַ ha הַ the מִּטָּ֔ה mmiṭṭˈā מִטָּה couch וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כְּבִ֣יר kᵊvˈîr כָּבִיר quilt הָֽ hˈā הַ the עִזִּ֔ים ʕizzˈîm עֵז goat שָׂ֖מָה śˌāmā שׂים put מְרַֽאֲשֹׁתָ֑יו mᵊrˈaʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place וַ wa וְ and תְּכַ֖ס ttᵊḵˌas כסה cover בַּ ba בְּ in † הַ the בָּֽגֶד׃ ס bbˈāḡeḏ . s בֶּגֶד garment
19:13. tulit autem Michol statuam et posuit eam super lectum et pellem pilosam caprarum posuit ad caput eius et operuit eam vestimentisAnd Michol took an image, and laid it on the bed, and put a goat's skin, with the hair at the head of it, and covered it with clothes.
19:13. Then Michal took a statue, and placed it on the bed. And she placed the pelt of a goat for the hair at its head. And she covered it with clothes.
19:13. And Michal took an image, and laid [it] in the bed, and put a pillow of goats’ [hair] for his bolster, and covered [it] with a cloth.
13. And Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ at the head thereof, and covered it with the clothes.
19:13 And Michal took an image, and laid [it] in the bed, and put a pillow of goats' [hair] for his bolster, and covered [it] with a cloth:
19:13 Мелхола же взяла статую и положила на постель, а в изголовье ее положила козью кожу, и покрыла одеждою.
19:13
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἡ ο the
Μελχολ μελχολ the
κενοτάφια κενοταφιον and; even
ἔθετο τιθημι put; make
ἐπὶ επι in; on
τὴν ο the
κλίνην κλινη bed
καὶ και and; even
ἧπαρ ηπαρ the
αἰγῶν αιξ put; make
πρὸς προς to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκάλυψεν καλυπτω cover
αὐτὰ αυτος he; him
ἱματίῳ ιματιον clothing; clothes
19:13
וַ wa וְ and
תִּקַּ֨ח ttiqqˌaḥ לקח take
מִיכַ֜ל mîḵˈal מִיכַל Michal
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּרָפִ֗ים ttᵊrāfˈîm תְּרָפִים teraphim
וַ wa וְ and
תָּ֨שֶׂם֙ ttˈāśem שׂים put
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּטָּ֔ה mmiṭṭˈā מִטָּה couch
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כְּבִ֣יר kᵊvˈîr כָּבִיר quilt
הָֽ hˈā הַ the
עִזִּ֔ים ʕizzˈîm עֵז goat
שָׂ֖מָה śˌāmā שׂים put
מְרַֽאֲשֹׁתָ֑יו mᵊrˈaʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
וַ wa וְ and
תְּכַ֖ס ttᵊḵˌas כסה cover
בַּ ba בְּ in
† הַ the
בָּֽגֶד׃ ס bbˈāḡeḏ . s בֶּגֶד garment
19:13. tulit autem Michol statuam et posuit eam super lectum et pellem pilosam caprarum posuit ad caput eius et operuit eam vestimentis
And Michol took an image, and laid it on the bed, and put a goat's skin, with the hair at the head of it, and covered it with clothes.
19:13. Then Michal took a statue, and placed it on the bed. And she placed the pelt of a goat for the hair at its head. And she covered it with clothes.
19:13. And Michal took an image, and laid [it] in the bed, and put a pillow of goats’ [hair] for his bolster, and covered [it] with a cloth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:13: Michal took an image - את התרפים eth hatteraphim, the teraphim. The Hebrew word appears to mean any kind of image, in any kind of form, as a representative of some reality. Here it must have been something in the human form; because it was intended to represent a man lying in bed indisposed.
A pillow of goats' hair - Perhaps she formed the appearance of a sick man's head muffled up by this pillow or bag of goats' hair. So I think the original might be understood. The goats' hair was merely accidental; unless we could suppose that it was designed to represent the hair of David's head, which is not improbable.
1 Kings (1 Samuel) 19:17
Albert Barnes: Notes on the Bible - 1834
19:13: An image - "Teraphim" (see the margin), an image, or bust in human form, and as large as life, of a kind of household god, to the worship of which the Israelites, and especially women, were much addicted.
A pillow - It was probably a quilt or blanket of goats' hair and of common use as a bed-covering. Whether Michal drew it over the head of the teraphim, as if for warmth, and so covered it, or whether she disposed it about the head so as to look like hair, is not clear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: an image: Heb. teraphim, Gen 31:19 *marg. Jdg 17:5, Jdg 18:14, Jdg 18:17; Hos 3:4
a pillow: Rather, "the net-work of goat's hair at its (the Teraphim's) pillow;" for the kevir, (whence the Chaldee and Syriac kavreetho, a honey-comb, from its net-like form), seems to have been a kind of mosquito-net, which, says Dr. Shaw, is "a close curtain of gauze, used all over the East, by people of fashion, to keep out the flies." That they had such anciently cannot be doubted. Thus when Judith had beheaded Holofernes in his bed (Sa1 13:9, Sa1 13:15) "she pulled down the canopy (or the mosquito net, το κωνωπειου, from κωνωψ, a gnat, or mosquito, whence our word canopy) wherein he did lie in his drunkenness, from the pillars.
Carl Friedrich Keil and Franz Delitzsch

Michal then took the teraphim, - i.e., in all probability an image of the household gods of the size of life, and, judging from what follows, in human form, - laid it in the bed, and put a piece of woven goats' hair at his head, i.e., either round or over the head of the image, and covered it with the garment (beged, the upper garment, which was generally only a square piece of cloth for wrapping round), and told the messengers whom Saul had sent to fetch him that he was ill. Michal probably kept teraphim in secret, like Rachel, because of her barrenness (see at Gen 31:19). The meaning of העזּים כּביר is doubtful. The earlier translators took it to mean goat-skin, with the exception of the Seventy, who confounded כּביר with כּבד, liver, upon which Josephus founds his account of Michal having placed a still moving goat's liver in the bed, to make the messengers believe that there was a breathing invalid beneath. כּביר, from כּבר, signifies something woven, and עזּים goats' hair, as in Ex 25:4. But it is impossible to decide with certainty what purpose the cloth of goats' hair was to serve; whether it was merely to cover the head of the teraphim with hair, and so make it like a human head, or to cover the head and face as if of a person sleeping. The definite article not only before תּרפים and בּגד, but also with העזּים כּביר, suggests the idea that all these things belonged to Michal's house furniture, and that עזּים כּביר was probably a counterpane made of goats' hair, with which persons in the East are in the habit of covering the head and face when sleeping.
John Gill
And Michal took an image,.... Or "teraphim", as the word is; which, if the same with those that Rachel stole from her father, they seem to be of the same sort with the penates or household gods of the Heathens, which were privately kept by Michal; for, had David known of them, he would not have suffered them to have been in his house. Aben Ezra supposes they were images made in the form of men under such a constellation, a sort of talismans, to receive the heavenly influences, and which being consulted, foretold things to come; and R. Isaiah is of opinion, that Michal chose and placed these in the bed, that her father might conclude, when he should hear of them, that David had found them; and by thus means know that his intention was to kill him, and therefore fled; but to consult such images was very far from David, and without it he knew Saul's intention. Abarbinel makes mention of several sorts of teraphim, some for idolatry, some to draw down the heavenly influences, some to know the time of the day, a sort of dials; some were made after the form of a man known, and like him in his form and features; and women, he says, used to have the forms or statues of their husbands, that they might have them continually before them, because of the great love they had to them; and of this sort he supposes were the teraphim of Michal, and which is approved of by Abendana; and that this image had the likeness of an human face is very probable, or it could not have so well answered her purpose:
and laid it in the bed; where David used to lie, that it might seem to be he himself:
and put a pillow of goats' hair for his bolster; she took the finest of the goats' hair, which she had in the house, women being used to spin in those days, even great personages, and put it into a pillow, and made a bolster of it, and put it under the head or block of the image, which would sink it, being soft, and so look like a sick man, whose face could not easily be discerned; though some think this goats' hair was put about the head of the image, to make it look the more like an human head; goats' hair being very much like human hair (e), and of different colours, and such a colour might be chosen as was most like David's, see Song 4:1; the Targum interprets it, a bottle of goats skins, that is, a leathern bottle or bag made of goats skins, such as they used to put wine into; hence the conceit in the Midrash (f), that a bottle of wine was put instead of David: but the pillow or bolster had the form of a leathern bag or bottle; the Septuagint version is very odd,"and put the liver of goats at his head;''and so Josephus says (g); and it is observed (h), that the liver of a goat will move a long time after it is taken out, and so make a show of the palpitation of the heart: but then this was put, not within the bed, but at the head of the image:
and covered it with a cloth; to keep her sick husband warm, as she would have it understood.
(e) Vid. Stockium, p. 509. (f) Apud Kimchium & Abarbinel. in loc. (g) Ut supra. (Antiqu. l. 6. c. 11. sect. 4.) (h) Vid. Hudson. not. in ib.
John Wesley
Goats hair - Or, put great goats hair upon his bolster; upon the head and face of the image, which lay upon his bolster, that it might have some kind of resemblance of David's head and hair, at least in a sick man's bed, where there useth to be but a glimmering light. Covered it - Upon pretence of his being sick, and needing some such covering.
Robert Jamieson, A. R. Fausset and David Brown
And Michal took an image, and laid it in the bed--"an image," literally, "the teraphim," and laid, not in the bed, but literally on the "divan"; and "the pillows," that is, the cushion, which usually lay at the back of the divan and was stuffed with "goat's hair," she took from its bolster or heading at the upper part of the divan. This she placed lower down, and covered with a mantle, as if to foster a proper warmth in a patient; at the same time spreading the goat's hair skin, so as to resemble human hair in a dishevelled state. The pretext was that David lay there sick. The first messengers of Saul, keeping at a respectable distance, were deceived; but the imposition was detected on a closer inspection.
19:1419:14: Եւ առաքեաց հրեշտակս Սաւուղ՝ ունել զԴաւիթ. եւ ասեն՝ թէ խօ՛թ է[3035]։ [3035] Ոմանք. Եւ ասեն. Խօթէ։
14 Սաւուղը մարդ ուղարկեց Դաւթին բռնելու. եկան ասացին Սաւուղին, թէ նա հիւանդ է:
14 Ու երբ Սաւուղ մարդիկ ղրկեց Դաւիթը բռնելու համար, անիկա ըսաւ. «Հիւանդ է»։
Եւ առաքեաց հրեշտակս Սաւուղ ունել զԴաւիթ. եւ [368]ասեն. թէ` Խօթ է:

19:14: Եւ առաքեաց հրեշտակս Սաւուղ՝ ունել զԴաւիթ. եւ ասեն՝ թէ խօ՛թ է[3035]։
[3035] Ոմանք. Եւ ասեն. Խօթէ։
14 Սաւուղը մարդ ուղարկեց Դաւթին բռնելու. եկան ասացին Սաւուղին, թէ նա հիւանդ է:
14 Ու երբ Սաւուղ մարդիկ ղրկեց Դաւիթը բռնելու համար, անիկա ըսաւ. «Հիւանդ է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1419:14 И послал Саул слуг, чтобы взять Давида; но {Мелхола} сказала: он болен.
19:14 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Σαουλ σαουλ Saoul; Saul ἀγγέλους αγγελος messenger λαβεῖν λαμβανω take; get τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even λέγουσιν λεγω tell; declare ἐνοχλεῖσθαι ενοχλεω annoy; unwell αὐτόν αυτος he; him
19:14 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send שָׁא֛וּל šāʔˈûl שָׁאוּל Saul מַלְאָכִ֖ים malʔāḵˌîm מַלְאָךְ messenger לָ lā לְ to קַ֣חַת qˈaḥaṯ לקח take אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and תֹּ֖אמֶר ttˌōmer אמר say חֹלֶ֥ה ḥōlˌeh חלה become weak הֽוּא׃ פ hˈû . f הוּא he
19:14. misit autem Saul apparitores qui raperent David et responsum est quod aegrotaretAnd Saul sent officers to seize David; and it was answered that he was sick.
19:14. And Saul sent attendants to seize David. And it was answered that he was sick.
19:14. And when Saul sent messengers to take David, she said, He [is] sick.
14. And when Saul sent messengers to take David, she said, He is sick.
19:14 And when Saul sent messengers to take David, she said, He [is] sick:
19:14 И послал Саул слуг, чтобы взять Давида; но {Мелхола} сказала: он болен.
19:14
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Σαουλ σαουλ Saoul; Saul
ἀγγέλους αγγελος messenger
λαβεῖν λαμβανω take; get
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
λέγουσιν λεγω tell; declare
ἐνοχλεῖσθαι ενοχλεω annoy; unwell
αὐτόν αυτος he; him
19:14
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
שָׁא֛וּל šāʔˈûl שָׁאוּל Saul
מַלְאָכִ֖ים malʔāḵˌîm מַלְאָךְ messenger
לָ lā לְ to
קַ֣חַת qˈaḥaṯ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
תֹּ֖אמֶר ttˌōmer אמר say
חֹלֶ֥ה ḥōlˌeh חלה become weak
הֽוּא׃ פ hˈû . f הוּא he
19:14. misit autem Saul apparitores qui raperent David et responsum est quod aegrotaret
And Saul sent officers to seize David; and it was answered that he was sick.
19:14. And Saul sent attendants to seize David. And it was answered that he was sick.
19:14. And when Saul sent messengers to take David, she said, He [is] sick.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: she said: Jos 2:5; Sa2 16:17-19, Sa2 17:20
John Gill
And when Saul sent messengers to take David,.... Either the same who in the morning inquired for David, or those staying longer than Saul expected, and fearing they were negligent or corrupted, he sent others: to whom
she said, he is sick; and in bed, and cannot be spoke with; this lie she told through her affection to David, and to preserve his life; and this stratagem she devised to gain time, that while she was amusing the messengers with this tale of hers, before they could discover the truth of the matter David would be out of their reach; whereas, had she denied his being at home, or signified that he had made his escape, they would have immediately pursued after him, and he would have been in danger of being taken by them.
19:1519:15: Եւ առաքեաց ՚ի վերայ Դաւթի դարձեալ եւ ասէ. Հանէ՛ք զնա մահճօքն առ իս՝ եւ սպանից զնա։
15 Դարձեալ մարդ ուղարկեց Դաւթի յետեւից՝ ասելով. «Մահիճով հանդերձ նրան ինձ մօտ բերէ՛ք, որ սպանեմ»:
15 Սաւուղ նորէն մարդիկ ղրկեց Դաւիթը տեսնելու համար ու ըսաւ. «Զանիկա մահիճովը ինծի բերէք, որպէս զի մեռցնեմ»։
Եւ առաքեաց [369]ի վերայ Դաւթի դարձեալ`` եւ ասէ. Հանէք զնա մահճօքն առ իս եւ սպանից զնա:

19:15: Եւ առաքեաց ՚ի վերայ Դաւթի դարձեալ եւ ասէ. Հանէ՛ք զնա մահճօքն առ իս՝ եւ սպանից զնա։
15 Դարձեալ մարդ ուղարկեց Դաւթի յետեւից՝ ասելով. «Մահիճով հանդերձ նրան ինձ մօտ բերէ՛ք, որ սպանեմ»:
15 Սաւուղ նորէն մարդիկ ղրկեց Դաւիթը տեսնելու համար ու ըսաւ. «Զանիկա մահիճովը ինծի բերէք, որպէս զի մեռցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1519:15 И послал Саул слуг, чтобы осмотреть Давида, говоря: принесите его ко мне на постели, чтоб убить его.
19:15 καὶ και and; even ἀποστέλλει αποστελλω send off / away ἐπὶ επι in; on τὸν ο the Δαυιδ δαβιδ Dabid; Thavith λέγων λεγω tell; declare ἀγάγετε αγω lead; pass αὐτὸν αυτος he; him ἐπὶ επι in; on τῆς ο the κλίνης κλινη bed πρός προς to; toward με με me τοῦ ο the θανατῶσαι θανατοω put to death αὐτόν αυτος he; him
19:15 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send שָׁאוּל֙ šāʔûl שָׁאוּל Saul אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger לִ li לְ to רְאֹ֥ות rᵊʔˌôṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֖ד dāwˌiḏ דָּוִד David לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הַעֲל֨וּ haʕᵃlˌû עלה ascend אֹתֹ֧ו ʔōṯˈô אֵת [object marker] בַ va בְּ in † הַ the מִּטָּ֛ה mmiṭṭˈā מִטָּה couch אֵלַ֖י ʔēlˌay אֶל to לַ la לְ to הֲמִתֹֽו׃ hᵃmiṯˈô מות die
19:15. rursumque misit Saul nuntios ut viderent David dicens adferte eum ad me in lecto ut occidaturAnd again Saul sent to see David, saying: Bring him to me in the bed, that he may be slain.
19:15. And again, Saul sent messengers to see David, saying, “Bring him to me on the bed, so that he may be killed.”
19:15. And Saul sent the messengers [again] to see David, saying, Bring him up to me in the bed, that I may slay him.
15. And Saul sent the messengers to see David, saying, Bring him up to me in the bed, that I may slay him.
19:15 And Saul sent the messengers [again] to see David, saying, Bring him up to me in the bed, that I may slay him:
19:15 И послал Саул слуг, чтобы осмотреть Давида, говоря: принесите его ко мне на постели, чтоб убить его.
19:15
καὶ και and; even
ἀποστέλλει αποστελλω send off / away
ἐπὶ επι in; on
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
λέγων λεγω tell; declare
ἀγάγετε αγω lead; pass
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τῆς ο the
κλίνης κλινη bed
πρός προς to; toward
με με me
τοῦ ο the
θανατῶσαι θανατοω put to death
αὐτόν αυτος he; him
19:15
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger
לִ li לְ to
רְאֹ֥ות rᵊʔˌôṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֖ד dāwˌiḏ דָּוִד David
לֵ lē לְ to
אמֹ֑ר ʔmˈōr אמר say
הַעֲל֨וּ haʕᵃlˌû עלה ascend
אֹתֹ֧ו ʔōṯˈô אֵת [object marker]
בַ va בְּ in
† הַ the
מִּטָּ֛ה mmiṭṭˈā מִטָּה couch
אֵלַ֖י ʔēlˌay אֶל to
לַ la לְ to
הֲמִתֹֽו׃ hᵃmiṯˈô מות die
19:15. rursumque misit Saul nuntios ut viderent David dicens adferte eum ad me in lecto ut occidatur
And again Saul sent to see David, saying: Bring him to me in the bed, that he may be slain.
19:15. And again, Saul sent messengers to see David, saying, “Bring him to me on the bed, so that he may be killed.”
19:15. And Saul sent the messengers [again] to see David, saying, Bring him up to me in the bed, that I may slay him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: Bring him: The eastern beds consist merely of two thick cotton quilts, one of which, folded double, serves as a mattress, the other as a covering. Such seems to have been the bed of David, which could easily have been carried, with himself in it, to the presence of Saul. Sa1 19:6; Job 31:31; Psa 37:12; Pro 27:3, Pro 27:4; Rom 3:15
Carl Friedrich Keil and Franz Delitzsch

But when Saul sent the messengers again to see David, and that with the command, "Bring him up to me in the bed," and when they only found the teraphim in the bed, and Saul charged Michal with this act of deceit, she replied, "He (David) said to me, Let me go; why should I kill thee?" - "Behold, teraphim were (laid) in the bed." The verb can be naturally supplied from 1Kings 19:13. In the words "Why should I kill thee?" Michael intimates that she did not mean to let David escape, but was obliged to yield to his threat that he would kill her if she continued to refuse. This prevarication she seems to have considered perfectly justifiable.
Geneva 1599
And Saul sent the messengers [again] to see David, saying, Bring him up to me in the (f) bed, that I may slay him.
(f) Behold, how the tyrants to accomplish their rage, neither regard oath nor friendship, God nor man.
John Gill
And Saul sent the messengers again to see David,.... Not to visit him, or to see how he was, or inquire of his health, in a kind manner, but to see his person, whether he was sick or not, and whether he was there or not; for Saul might suspect some deceit was used, because the messengers took the report of Michal, and saw not David, nor attempted to see him; but now they have strict orders to see him, and not take Michal's word as before, 1Kings 19:14; wherefore the supplement again may be left out:
saying, bring him up to me in the bed; if so bad that he was not able to rise, or not fit to be taken out of his bed, his orders were, that he should be brought to him in it; resolved he was to have him, sick or well:
that I may slay him: not content that he should die a natural death, or willing to wait for it, he is in haste, being full of wrath and malice, to slay him himself.
Robert Jamieson, A. R. Fausset and David Brown
Bring him to me in the bed--a portable couch or mattress.
19:1619:16: Եւ եկին հրեշտակքն, եւ ահա պաճուճապատա՛նքն ՚ի վերայ մահճացն, եւ լեարդ այծեաց եւ կծիկ մազոյ ՚ի սնարսն։
16 Մարդիկ եկան եւ տեսան, որ մահճի մէջ խրտուիլակ էր դրուած, այծի լեարդ եւ սնարին՝ մազի կծիկ:
16 Երբ մարդիկը եկան, անկողնին մէջ արձան մը կար ու գլխուն տակ այծի մազէ բարձ մը։
Եւ եկին հրեշտակքն, եւ ահա պաճուճապատանքն ի վերայ մահճացն, [370]եւ լեարդ այծեաց`` եւ կծիկ մազոյ ի սնարսն:

19:16: Եւ եկին հրեշտակքն, եւ ահա պաճուճապատա՛նքն ՚ի վերայ մահճացն, եւ լեարդ այծեաց եւ կծիկ մազոյ ՚ի սնարսն։
16 Մարդիկ եկան եւ տեսան, որ մահճի մէջ խրտուիլակ էր դրուած, այծի լեարդ եւ սնարին՝ մազի կծիկ:
16 Երբ մարդիկը եկան, անկողնին մէջ արձան մը կար ու գլխուն տակ այծի մազէ բարձ մը։
zohrab-1805▾ eastern-1994▾ western am▾
19:1619:16 И пришли слуги, и вот, на постели статуя, а в изголовье ее козья кожа.
19:16 καὶ και and; even ἔρχονται ερχομαι come; go οἱ ο the ἄγγελοι αγγελος messenger καὶ και and; even ἰδοὺ ιδου see!; here I am τὰ ο the κενοτάφια κενοταφιον in; on τῆς ο the κλίνης κλινη bed καὶ και and; even ἧπαρ ηπαρ the αἰγῶν αιξ to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him
19:16 וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come הַ ha הַ the מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim אֶל־ ʔel- אֶל to הַ ha הַ the מִּטָּ֑ה mmiṭṭˈā מִטָּה couch וּ û וְ and כְבִ֥יר ḵᵊvˌîr כָּבִיר quilt הָ hā הַ the עִזִּ֖ים ʕizzˌîm עֵז goat מְרַאֲשֹׁתָֽיו׃ mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
19:16. cumque venissent nuntii inventum est simulacrum super lectum et pellis caprarum ad caput eiusAnd when the messengers were come in, they found an image upon the bed, and a goat skin at his head.
19:16. And when the messengers had arrived, they found a likeness on the bed, with a goat pelt at its head.
19:16. And when the messengers were come in, behold, [there was] an image in the bed, with a pillow of goats’ [hair] for his bolster.
16. And when the messengers came in, behold, the teraphim was in the bed, with the pillow of goats’ at the head thereof.
19:16 And when the messengers were come in, behold, [there was] an image in the bed, with a pillow of goats' [hair] for his bolster:
19:16 И пришли слуги, и вот, на постели статуя, а в изголовье ее козья кожа.
19:16
καὶ και and; even
ἔρχονται ερχομαι come; go
οἱ ο the
ἄγγελοι αγγελος messenger
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τὰ ο the
κενοτάφια κενοταφιον in; on
τῆς ο the
κλίνης κλινη bed
καὶ και and; even
ἧπαρ ηπαρ the
αἰγῶν αιξ to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
19:16
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
הַ ha הַ the
מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּטָּ֑ה mmiṭṭˈā מִטָּה couch
וּ û וְ and
כְבִ֥יר ḵᵊvˌîr כָּבִיר quilt
הָ hā הַ the
עִזִּ֖ים ʕizzˌîm עֵז goat
מְרַאֲשֹׁתָֽיו׃ mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
19:16. cumque venissent nuntii inventum est simulacrum super lectum et pellis caprarum ad caput eius
And when the messengers were come in, they found an image upon the bed, and a goat skin at his head.
19:16. And when the messengers had arrived, they found a likeness on the bed, with a goat pelt at its head.
19:16. And when the messengers were come in, behold, [there was] an image in the bed, with a pillow of goats’ [hair] for his bolster.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: And when: It is highly probable that David, when supposed to be sick, was thought to be hid in the harem or chamber of Michal. "The harems," says Deut. Lam. Motraye, "are sanctuaries, as sacred and inviolable, for persons pursed by justice for any crime, debt, etc., as the Roman Catholic churches in Italy, Spain, Portugal, etc." Thus we find, that to effect his purpose, Saul sent messengers to Michal, but they treated her harem with too much respect to enter it at first; but being authorised by Saul, they entered even into her chamber; and during the delay occasioned by respect for the privacy of Michal, David escaped. Sa1 19:16
John Gill
And when the messengers were come in,.... To David's house, and into the room where he was supposed to lie:
behold, there was an image in the bed to their great surprise; they expected to see David, but instead of him the teraphim, as in 1Kings 19:13; if they had been in the room before, and thought they had seen David in the bed, they might be the more surprised to find that it was only an image they saw:
with a pillow of goats' hair for his bolster; See Gill on 1Kings 19:13.
19:1719:17: Եւ ասէ Սաւուղ ցՄեղքող. Ընդէ՞ր այսպէս խաբեցեր զիս, եւ արձակեցեր զթշնամին իմ եւ ապրեցաւ։ Եւ ասէ Մեղքող ցՍաւուղ. Ի՛նքն ասաց թէ արձակեա՛ զիս, ապա թէ ո՛չ սպանանե՛մ զքեզ[3036]։[3036] Յօրինակին պակասէր. Եւ ասէ Մեղքող ցՍաւուղ. Ինքն ա՛՛։
17 Սաւուղն ասաց Մեղքողին. «Ինչո՞ւ ինձ այսպէս խաբեցիր, իմ թշնամուն բաց թողեցիր, եւ նա փրկուեց»: Մեղքողն ասաց Սաւուղին. «Ինքն ասաց, թէ՝ “Արձակի՛ր ինձ, ապա թէ ոչ՝ քեզ կը սպանեմ”»:
17 Եւ Սաւուղ Մեղքողին ըսաւ. «Զիս ինչո՞ւ համար այսպէս խաբեցիր ու իմ թշնամիս թող տուիր որ ազատուի»։ Մեղքող Սաւուղին ըսաւ. «Անիկա ինծի ըսաւ. ‘Թող տուր զիս որպէս զի երթամ. ինչո՞ւ մեռցնեմ քեզ’»։
Եւ ասէ Սաւուղ ցՄեղքող. Ընդէ՞ր այսպէս խաբեցեր զիս, եւ արձակեցեր զթշնամին իմ եւ ապրեցաւ: Եւ ասէ Մեղքող ցՍաւուղ. Ինքն ասաց թէ արձակեա զիս, ապա թէ ոչ` սպանանեմ զքեզ:

19:17: Եւ ասէ Սաւուղ ցՄեղքող. Ընդէ՞ր այսպէս խաբեցեր զիս, եւ արձակեցեր զթշնամին իմ եւ ապրեցաւ։ Եւ ասէ Մեղքող ցՍաւուղ. Ի՛նքն ասաց թէ արձակեա՛ զիս, ապա թէ ո՛չ սպանանե՛մ զքեզ[3036]։
[3036] Յօրինակին պակասէր. Եւ ասէ Մեղքող ցՍաւուղ. Ինքն ա՛՛։
17 Սաւուղն ասաց Մեղքողին. «Ինչո՞ւ ինձ այսպէս խաբեցիր, իմ թշնամուն բաց թողեցիր, եւ նա փրկուեց»: Մեղքողն ասաց Սաւուղին. «Ինքն ասաց, թէ՝ “Արձակի՛ր ինձ, ապա թէ ոչ՝ քեզ կը սպանեմ”»:
17 Եւ Սաւուղ Մեղքողին ըսաւ. «Զիս ինչո՞ւ համար այսպէս խաբեցիր ու իմ թշնամիս թող տուիր որ ազատուի»։ Մեղքող Սաւուղին ըսաւ. «Անիկա ինծի ըսաւ. ‘Թող տուր զիս որպէս զի երթամ. ինչո՞ւ մեռցնեմ քեզ’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1719:17 Тогда Саул сказал Мелхоле: для чего ты так обманула меня и отпустила врага моего, чтоб он убежал? И сказала Мелхола Саулу: он сказал мне: отпусти меня, иначе я убью тебя.
19:17 καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul τῇ ο the Μελχολ μελχολ so; that τί τις.1 who?; what? οὕτως ουτως so; this way παρελογίσω παραλογιζομαι miscalculate; defraud με με me καὶ και and; even ἐξαπέστειλας εξαποστελλω send forth τὸν ο the ἐχθρόν εχθρος hostile; enemy μου μου of me; mine καὶ και and; even διεσώθη διασωζω thoroughly save; bring safely through καὶ και and; even εἶπεν επω say; speak Μελχολ μελχολ the Σαουλ σαουλ Saoul; Saul αὐτὸς αυτος he; him εἶπεν επω say; speak ἐξαπόστειλόν εξαποστελλω send forth με με me εἰ ει if; whether δὲ δε though; while μή μη not θανατώσω θανατοω put to death σε σε.1 you
19:17 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שָׁא֜וּל šāʔˈûl שָׁאוּל Saul אֶל־ ʔel- אֶל to מִיכַ֗ל mîḵˈal מִיכַל Michal לָ֤מָּה lˈāmmā לָמָה why כָּ֨כָה֙ kˈāḵā כָּכָה thus רִמִּיתִ֔נִי rimmîṯˈinî רמה deceive וַ wa וְ and תְּשַׁלְּחִ֥י ttᵊšallᵊḥˌî שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אֹיְבִ֖י ʔōyᵊvˌî איב be hostile וַ wa וְ and יִּמָּלֵ֑ט yyimmālˈēṭ מלט escape וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say מִיכַל֙ mîḵˌal מִיכַל Michal אֶל־ ʔel- אֶל to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul הוּא־ hû- הוּא he אָמַ֥ר ʔāmˌar אמר say אֵלַ֛י ʔēlˈay אֶל to שַׁלְּחִ֖נִי šallᵊḥˌinî שׁלח send לָמָ֥ה lāmˌā לָמָה why אֲמִיתֵֽךְ׃ ʔᵃmîṯˈēḵ מות die
19:17. dixitque Saul ad Michol quare sic inlusisti mihi et dimisisti inimicum meum ut fugeret et respondit Michol ad Saul quia ipse locutus est mihi dimitte me alioquin interficiam teAnd Saul said to Michol: Why hast thou deceived me so, and let my enemy go and flee away? And Michol answered Saul: Because he said to me: Let me go, or else I will kill thee.
19:17. And Saul said to Michal, “Why have you deceived me in this way, and released my enemy, so that he may flee?” And Michal responded to Saul, “Because he said to me, ‘Release me, otherwise I will kill you.’ ”
19:17. And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?
17. And Saul said unto Michal, Why hast thou deceived me thus, and let mine enemy go, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?
19:17 And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee:
19:17 Тогда Саул сказал Мелхоле: для чего ты так обманула меня и отпустила врага моего, чтоб он убежал? И сказала Мелхола Саулу: он сказал мне: отпусти меня, иначе я убью тебя.
19:17
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
τῇ ο the
Μελχολ μελχολ so; that
τί τις.1 who?; what?
οὕτως ουτως so; this way
παρελογίσω παραλογιζομαι miscalculate; defraud
με με me
καὶ και and; even
ἐξαπέστειλας εξαποστελλω send forth
τὸν ο the
ἐχθρόν εχθρος hostile; enemy
μου μου of me; mine
καὶ και and; even
διεσώθη διασωζω thoroughly save; bring safely through
καὶ και and; even
εἶπεν επω say; speak
Μελχολ μελχολ the
Σαουλ σαουλ Saoul; Saul
αὐτὸς αυτος he; him
εἶπεν επω say; speak
ἐξαπόστειλόν εξαποστελλω send forth
με με me
εἰ ει if; whether
δὲ δε though; while
μή μη not
θανατώσω θανατοω put to death
σε σε.1 you
19:17
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שָׁא֜וּל šāʔˈûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
מִיכַ֗ל mîḵˈal מִיכַל Michal
לָ֤מָּה lˈāmmā לָמָה why
כָּ֨כָה֙ kˈāḵā כָּכָה thus
רִמִּיתִ֔נִי rimmîṯˈinî רמה deceive
וַ wa וְ and
תְּשַׁלְּחִ֥י ttᵊšallᵊḥˌî שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אֹיְבִ֖י ʔōyᵊvˌî איב be hostile
וַ wa וְ and
יִּמָּלֵ֑ט yyimmālˈēṭ מלט escape
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
מִיכַל֙ mîḵˌal מִיכַל Michal
אֶל־ ʔel- אֶל to
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
הוּא־ hû- הוּא he
אָמַ֥ר ʔāmˌar אמר say
אֵלַ֛י ʔēlˈay אֶל to
שַׁלְּחִ֖נִי šallᵊḥˌinî שׁלח send
לָמָ֥ה lāmˌā לָמָה why
אֲמִיתֵֽךְ׃ ʔᵃmîṯˈēḵ מות die
19:17. dixitque Saul ad Michol quare sic inlusisti mihi et dimisisti inimicum meum ut fugeret et respondit Michol ad Saul quia ipse locutus est mihi dimitte me alioquin interficiam te
And Saul said to Michol: Why hast thou deceived me so, and let my enemy go and flee away? And Michol answered Saul: Because he said to me: Let me go, or else I will kill thee.
19:17. And Saul said to Michal, “Why have you deceived me in this way, and released my enemy, so that he may flee?” And Michal responded to Saul, “Because he said to me, ‘Release me, otherwise I will kill you.’ ”
19:17. And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:17: Let me go; why should I kill thee? - That is, If thou do not let me go, I will kill thee. This she said to excuse herself to her father: as a wife she could do not less than favor the escape of her husband, being perfectly satisfied that there was no guilt in him. It is supposed that it was on this occasion that David wrote the fifty-ninth Psalm, Deliver me from mine enemies, etc.
1 Kings (1 Samuel) 19:18
Albert Barnes: Notes on the Bible - 1834
19:17: Why should I kill thee? - To avert Saul's anger from herself, she pretended that David had threatened her life unless she facilitated his escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: Why hast: Sa1 22:17, Sa1 28:12; Mat 2:16
mine enemy: Kg1 21:20; Gal 4:16
And Michal: Sa2 17:20
He said: Sa1 19:14; Exo 1:17-19
why should: Sa2 2:22
John Gill
And Saul said unto Michal,.... After the messengers returned and reported what they had seen, when Saul either came to her at her house, or sent for her to his palace:
why hast thou deceived me so; for deceiving his messengers was deceiving him, by pretending David was sick and in bed, when she had placed an image there, and had let him down through a window, and he was gone:
and sent away mine enemy, that he is escaped? as if she was more obliged to gratify the wicked passion of a father, than to provide for the safety of her husband:
and Michal answered Saul, he said unto me, let me go, why should I kill thee? though she was concerned for the preservation of her husband, yet not for his honour and credit, nor for her own veracity; she attempted not to vindicate her husband from the charge of being an enemy to Saul, as she might; but suggested that he was so desperate a man, that if she had offered to have detained him, he would have murdered her, and threatened, if she did, he would do when both were false; that he should say to her let me go, when it was she that advised him to go, and that if she refused he would kill her; which lies were framed by her to excuse herself, at the expense of her husband's reputation.
19:1819:18: Եւ Դաւիթ փախեաւ եւ ապրեցաւ, եւ ե՛կն առ Սամուէլ յԱրիմաթեմ. եւ պատմեաց նմա զամենայն ինչ զոր արար նմա Սաւուղ։ Եւ գնացին Սամուէլ եւ Դաւիթ՝ եւ նստան ՚ի Նաւաթհռամա[3037]։ [3037] Յօրինակին պակասէր. Եւ եկն առ Սամուէլ։
18 Դաւիթը փախչելով փրկուեց, եկաւ Արիմաթէմ, Սամուէլի մօտ, նրան պատմեց ամէն ինչ, որ Սաւուղն արել էր իր նկատմամբ: Սամուէլն ու Դաւիթը գնացին ու բնակուեցին Ռամայի Նաւաթ բնակավայրում:
18 Այսպէս փախաւ Դաւիթ ու ազատեցաւ եւ Ռամա գնաց Սամուէլին քով ու անոր պատմեց այն ամէնը՝ որ Սաւուղ ըրեր էր իրեն։ Անիկա Սամուէլին հետ գնաց ու Նաւաթի մէջ բնակեցան։
Եւ Դաւիթ փախեաւ եւ ապրեցաւ, եւ եկն առ Սամուէլ յԱրիմաթեմ, եւ պատմեաց նմա զամենայն ինչ զոր արար նմա Սաւուղ: Եւ գնացին Սամուէլ եւ Դաւիթ եւ նստան ի Նաւաթ [371]Հռամա:

19:18: Եւ Դաւիթ փախեաւ եւ ապրեցաւ, եւ ե՛կն առ Սամուէլ յԱրիմաթեմ. եւ պատմեաց նմա զամենայն ինչ զոր արար նմա Սաւուղ։ Եւ գնացին Սամուէլ եւ Դաւիթ՝ եւ նստան ՚ի Նաւաթհռամա[3037]։
[3037] Յօրինակին պակասէր. Եւ եկն առ Սամուէլ։
18 Դաւիթը փախչելով փրկուեց, եկաւ Արիմաթէմ, Սամուէլի մօտ, նրան պատմեց ամէն ինչ, որ Սաւուղն արել էր իր նկատմամբ: Սամուէլն ու Դաւիթը գնացին ու բնակուեցին Ռամայի Նաւաթ բնակավայրում:
18 Այսպէս փախաւ Դաւիթ ու ազատեցաւ եւ Ռամա գնաց Սամուէլին քով ու անոր պատմեց այն ամէնը՝ որ Սաւուղ ըրեր էր իրեն։ Անիկա Սամուէլին հետ գնաց ու Նաւաթի մէջ բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
19:1819:18 И убежал Давид и спасся, и пришел к Самуилу в Раму и рассказал ему все, что делал с ним Саул. И пошел он с Самуилом, и остановились они в Навафе [в Раме].
19:18 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἔφυγεν φευγω flee καὶ και and; even διεσώθη διασωζω thoroughly save; bring safely through καὶ και and; even παραγίνεται παραγινομαι happen by; come by / to / along πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil εἰς εις into; for Αρμαθαιμ αρμαθαιμ and; even ἀπαγγέλλει απαγγελλω report αὐτῷ αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make αὐτῷ αυτος he; him Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even ἐκάθισαν καθιζω sit down; seat ἐν εν in Ναυαθ ναυαθ in Ραμα ραμα Ramah
19:18 וְ wᵊ וְ and דָוִ֨ד ḏāwˌiḏ דָּוִד David בָּרַ֜ח bārˈaḥ ברח run away וַ wa וְ and יִּמָּלֵ֗ט yyimmālˈēṭ מלט escape וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come אֶל־ ʔel- אֶל to שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel הָ hā הַ the רָמָ֔תָה rāmˈāṯā רָמָה Ramah וַ wa וְ and יַּ֨גֶּד־ yyˌaggeḏ- נגד report לֹ֔ו lˈô לְ to אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָֽשָׂה־ ʕˈāśā- עשׂה make לֹ֖ו lˌô לְ to שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk הוּא֙ hû הוּא he וּ û וְ and שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit בְּב *bᵊ בְּ in נָֽיֹותנוית *nˈāyôṯ נָיֹות Naioth
19:18. David autem fugiens salvatus est et venit ad Samuhel in Ramatha et nuntiavit ei omnia quae fecerat sibi Saul et abierunt ipse et Samuhel et morati sunt in NahiothBut David fled and escaped, and came to Samuel in Ramatha, and told him all that Saul had done to him: and he and Samuel went and dwelt in Najoth.
19:18. Now David was saved by fleeing, and he went to Samuel in Ramah. And he reported to him all that Saul had done to him. And he and Samuel went away and stayed at Naioth.
19:18. So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.
18. Now David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.
19:18 So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth:
19:18 И убежал Давид и спасся, и пришел к Самуилу в Раму и рассказал ему все, что делал с ним Саул. И пошел он с Самуилом, и остановились они в Навафе [в Раме].
19:18
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἔφυγεν φευγω flee
καὶ και and; even
διεσώθη διασωζω thoroughly save; bring safely through
καὶ και and; even
παραγίνεται παραγινομαι happen by; come by / to / along
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
εἰς εις into; for
Αρμαθαιμ αρμαθαιμ and; even
ἀπαγγέλλει απαγγελλω report
αὐτῷ αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
αὐτῷ αυτος he; him
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
ἐκάθισαν καθιζω sit down; seat
ἐν εν in
Ναυαθ ναυαθ in
Ραμα ραμα Ramah
19:18
וְ wᵊ וְ and
דָוִ֨ד ḏāwˌiḏ דָּוִד David
בָּרַ֜ח bārˈaḥ ברח run away
וַ wa וְ and
יִּמָּלֵ֗ט yyimmālˈēṭ מלט escape
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
אֶל־ ʔel- אֶל to
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
הָ hā הַ the
רָמָ֔תָה rāmˈāṯā רָמָה Ramah
וַ wa וְ and
יַּ֨גֶּד־ yyˌaggeḏ- נגד report
לֹ֔ו lˈô לְ to
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָֽשָׂה־ ʕˈāśā- עשׂה make
לֹ֖ו lˌô לְ to
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
הוּא֙ hû הוּא he
וּ û וְ and
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יֵּשְׁב֖וּ yyēšᵊvˌû ישׁב sit
בְּב
*bᵊ בְּ in
נָֽיֹותנוית
*nˈāyôṯ נָיֹות Naioth
19:18. David autem fugiens salvatus est et venit ad Samuhel in Ramatha et nuntiavit ei omnia quae fecerat sibi Saul et abierunt ipse et Samuhel et morati sunt in Nahioth
But David fled and escaped, and came to Samuel in Ramatha, and told him all that Saul had done to him: and he and Samuel went and dwelt in Najoth.
19:18. Now David was saved by fleeing, and he went to Samuel in Ramah. And he reported to him all that Saul had done to him. And he and Samuel went away and stayed at Naioth.
19:18. So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Prophesies before Samuel. B. C. 1058.

18 So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. 19 And it was told Saul, saying, Behold, David is at Naioth in Ramah. 20 And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. 21 And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. 22 Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. 23 And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. 24 And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?
Here is, I. David's place of refuge. Having got away in the night from his own house, he fled not to Bethlehem to his relations, nor to any of the cities of Israel that had caressed and cried him up, to make an interest in them for his own preservation; but he ran straight to Samuel and told him all that Saul had done to him, v. 18. 1. Because Samuel was the man that had given him assurance of the crown, and his faith in that assurance now beginning to fail, and he being ready to say in his haste (or in his flight, as some read it, Ps. cxvi. 11), All men are liars ("not only Saul that promised me my life, but Samuel himself that promised me the throne"), whither should he go but to Samuel, for such encouragements, in this day of distress, as would support his faith? In flying to Samuel he made God his refuge, trusting in the shadow of his wings; where else can a good man think himself safe? 2. Because Samuel, as a prophet, was best able to advise him what to do in this day of his distress. In the psalm he penned the night before he had lifted up his prayer to God, and now he takes the first opportunity of waiting upon Samuel to receive direction and instruction from God. If we expect answers of peace to our prayers, we must have our ears open to God's word. 3. Because with Samuel there was a college of prophets with whom he might join in praising God, and the pleasure of this exercise would be the greatest relief imaginable to him in his present distress. He met with little rest or satisfaction in Saul's court, and therefore went to seek it in Samuel's church. And, doubtless, what little pleasure is to be had in this world those have it that live a life of communion with God; to this David retired in the time of trouble, Ps. xxvii. 4-6.
II. David's protection in this place: He and Samuel went and dwelt (or lodged) in Naioth, where the school of the prophets was, in Ramah, as in a privileged place, for the Philistines themselves would not disturb that meeting, ch. x. 10. But Saul, having notice of it by some of his spies (v. 19), sent officers to seize David, v. 20. When they did not bring him he sent more; when they returned not he sent the third time (v. 21), and, hearing no tidings of these, he went himself, v. 22. So impatient was he in his thirst after David's blood, so restless to compass his design against him, that, though baffled by one providence after another, he could not perceive that David was under the special protection of Heaven. It was below the king to go himself on such an errand as this; but persecutors will stoop to any thing, and stick at nothing, to gratify their malice. Saul lays aside all public business to hunt David. How was David delivered, now that he was just ready to fall (like his own lamb formerly) into the mouth of the lions? Not as he delivered his lamb, by slaying the lion, or, as Elijah was delivered, by consuming the messengers with fire from heaven, but by turning the lions for the present into lambs.
1. When the messengers came into the congregation where David was among the prophets the Spirit of God came upon them, and they prophesied, that is, they joined with the rest in praising God. Instead of seizing David, they themselves were seized. And thus, (1.) God secured David; for either they were put into such an ecstasy by the spirit of prophecy that they could not think of any thing else, and so forgot their errand and never minded David, or they were by it put, for the present, into so good a frame that they could not entertain the thought of doing so bad a thing. (2.) He put an honour upon the sons of the prophets and the communion of saints, and showed how he can, when he pleases, strike an awe upon the worst of men, by the tokens of his presence in the assemblies of the faithful, and force them to acknowledge that God is with them of a truth, 1 Cor. xiv. 24, 25. See also the benefit of religious societies, and what good impressions may be made by them on minds that seemed unapt to receive such impressions. And where may the influences of the Spirit be expected but in the congregations of the saints? (3.) He magnified his power over the spirits of men. He that made the heart and tongue can manage both to serve his own purposes. Balaam prophesied the happiness of Israel, whom he would have cursed; and some of the Jewish writers think these messengers prophesied the advancement of David to the throne of Israel.
2. Saul himself was likewise seized with the spirit of prophecy before he came to the place. One would have thought that so bad a man as he was in no danger of being turned into a prophet; yet, when God will take this way of protecting David, even Saul had no sooner come (as bishop Hall expresses it) within smell of the smoke of Naioth but he prophesies, as his messengers did, v. 23. He stripped off his royal robe and warlike habiliments, because they were either too fine or too heavy for this service, and fell into a trance as it should seem, or into a rapture, which continued all that day and night. The saints at Damascus were delivered from the range of the New-Testament Saul by a change wrought on his spirit, but of another nature from this. This was only amazing, but that sanctifying--this for a day, that for ever. Note, Many have great gifts and yet no grace, prophesy in Christ's name and yet are disowned by him, Matt. vii. 22, 23. Now the proverb recurs, Is Saul among the prophets? See ch. x. 12. Then it was different from what it had been, but now contrary. He is rejected of God, and actuated by an evil spirit, and yet among the prophets.
Adam Clarke: Commentary on the Bible - 1831
19:18: David fled, and escaped - to Samuel - He, no doubt, came to this holy man to ask advice; and Samuel thought it best to retain him for the present, with himself at Naioth, where it is supposed he had a school of prophets.
1 Kings (1 Samuel) 19:20
Albert Barnes: Notes on the Bible - 1834
19:18: No such place as Naioth (or Nevaioth) is known, but the word means "dwellings." Hence, it is considered that Naioth was the name of the collegiate residence of the prophets, in, or just outside, Ramah, to which Samuel removed with David from his own house, for greater safety, owing to the sanctity of the place and company.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: to Samuel: Sa1 7:17, Sa1 15:34, Sa1 28:3; Psa 116:11; Jam 5:16
Carl Friedrich Keil and Franz Delitzsch

David fled to Samuel at Ramah, and reported to him all that Saul had done, partly to seek for further advice from the prophet who had anointed him, as to his further course, and partly to strengthen himself, by intercourse with him, for the troubles that still awaited him. He therefore went along with Samuel, and dwelt with him in Naioth. נוית (to be read נוית according to the Chethibh, for which the Masoretes have substituted the form ניות, 1Kings 19:19, 1Kings 19:23, and 1Kings 20:1), from נוה or נוה, signifies dwellings; but here it is in a certain sense a proper name, applied to the coenobium of the pupils of the prophets, who had assembled round Samuel in the neighbourhood of Ramah. The plural נוית points to the fact, that this coenobium consisted of a considerable number of dwelling-places or houses, connected together by a hedge or wall.
1Kings 19:19-20
When Saul was told where this place was, he sent messengers to fetch David. But as soon as the messengers saw the company of prophets prophesying, and Samuel standing there as their leader, the Spirit of God came upon them, so that they also prophesied. The singular ויּרא is certainly very striking here; but it is hardly to be regarded as merely a copyist's error for the plural ויּראוּ, because it is extremely improbable that such an error as this should have found universal admission into the MSS; so that it is in all probability to be taken as the original and correct reading, and understood either as relating to the leader of the messengers, or as used because the whole company of messengers were regarded as one body. The ἁπ. λεγ. להקה signifies, according to the ancient versions, an assembly, equivalent to קהלה, from which it arose according to Kimchi and other Rabbins by simple inversion.
1Kings 19:21
The same thing happened to a second and third company of messengers, whom Saul sent one after another when the thing was reported to him.
1Kings 19:22-24
Saul then set out to Ramah himself, and inquired, as soon as he had arrived at the great pit at Sechu (a place near Ramah with which we are not acquainted), where Samuel and David were, and went, according to the answer he received, to the Naioth at Ramah. There the Spirit of God came upon him also, so that he went along prophesying, until he came to the Naioth at Ramah; and there he even took off his clothes, and prophesied before Samuel, and lay there naked all that day, and the whole night as well. ערום, γυμνός, does not always signify complete nudity, but is also applied to a person with his upper garment off (cf. Is 20:2; Mic 1:8; Jn 21:7). From the repeated expression "he also," in 1Kings 19:23, 1Kings 19:24, it is not only evident that Saul came into an ecstatic condition of prophesying as well as his servants, but that the prophets themselves, and not merely the servants, took off their clothes like Saul when they prophesied. It is only in the case of ערם ויּפּל that the expression "he also" is not repeated; from which we must infer, that Saul alone lay there the whole day and night with his clothes off, and in an ecstatic state of external unconsciousness; whereas the ecstasy of his servants and the prophets lasted only a short time, and the clear self-consciousness returned earlier than with Saul. This different is not without significance in relation to the true explanation of the whole affair. Saul had experienced a similar influence of the Spirit of God before, namely, immediately after his anointing by Samuel, when he met a company of prophets who were prophesying at Gibeah, and he had been thereby changed into another man (1Kings 10:6.). This miraculous seizure by the Spirit of God was repeated again here, when he came near to the seat of the prophets; and it also affected the servants whom he had sent to apprehend David, so that Saul was obliged to relinquish the attempt to seize him. This result, however, we cannot regard as the principal object of the whole occurrence, as Vatablus does when he says, "The spirit of prophecy came into Saul, that David might the more easily escape from his power." Calvin's remarks go much deeper into the meaning: "God," he says, "changed their (the messengers') thoughts and purpose, not only so that they failed to apprehend David according to the royal command, but so that they actually became the companions of the prophets. And God effected this, that the fact itself might show how He holds the hearts of men in His hand and power, and turns and moves them according to His will." Even this, however, does not bring out the full meaning of the miracle, and more especially fails to explain why the same thing should have happened to Saul in an intensified degree. Upon this point Calvin simply observes, that "Saul ought indeed to have been strongly moved by these things, and to have discerned the impossibility of his accomplishing anything by fighting against the Lord; but he was so hardened that he did not perceive the hand of God: for he hastened to Naioth himself, when he found that his servants mocked him;" and in this proceeding on Saul's part he discovers a sign of his increasing hardness of heart. Saul and his messengers, the zealous performers of his will, ought no doubt to have learned, from what happened to them in the presence of the prophets, that God had the hearts of men in His power, and guided them at His will; but they were also to be seized by the might of the Spirit of God, which worked in the prophets, and thus brought to the consciousness, that Saul's raging against David was fighting against Jehovah and His Spirit, and so to be led to give up the evil thoughts of their heart. Saul was seized by this mighty influence of the Spirit of God in a more powerful manner than his servants were, both because he had most obstinately resisted the leadings of divine grace, and also in order that, if it were possible, his hard heart might be broken and subdued by the power of grace. If, however, he should nevertheless continue obstinately in his rebellion against God, he would then fall under the judgment of hardening, which would be speedily followed by his destruction. This new occurrence in Saul's life occasioned a renewal of the proverb: "Is Saul also among the prophets?" The words "wherefore they say" do not imply that the proverb was first used at this time, but only that it received a new exemplification and basis in the new event in Saul's experience. The origin of it has been already mentioned in 1Kings 10:12, and the meaning of it was there explained.
This account is also worthy of note, as having an important bearing upon the so-called Schools of the Prophets in the time of Samuel, to which, however, we have only casual allusions. From the passage before us we learn that there was a company of prophets at Ramah, under the superintendence of Samuel, whose members lived in a common building (נוית), and that Samuel had his own house at Ramah (1Kings 7:17), though he sometimes lived in the Naioth (cf. 1Kings 19:18.). The origin and history of these schools are involved in obscurity. If we bear in mind, that, according to 1Kings 3:1, before the call of Samuel as prophet, the prophetic word was very rare in Israel, and prophecy was not widely spread, there can be no doubt that these unions of prophets arose in the time of Samuel, and were called into existence by him. The only uncertainty is whether there were other such unions in different parts of the land beside the one at Ramah. In 1Kings 10:5, 1Kings 10:10, we find a band of prophesying prophets at Gibeah, coming down from the sacrificial height there, and going to meet Saul; but it is not stated there that this company had its seat at Gibeah, although it may be inferred as probable, from the name "Gibeah of God" (see the commentary on 1Kings 10:5-6). No further mention is made of these in the time of Samuel; nor do we meet with them again till the times of Elijah and Elisha, when we find them, under the name of sons of the prophets (3Kings 20:35), living in considerable numbers at Gilgal, Bethel, and Jericho (vid., 4Kings 4:38; 4Kings 2:3, 4Kings 2:5,4Kings 2:7, 4Kings 2:15; 4Kings 4:1; 4Kings 6:1; 4Kings 9:1). According to 4Kings 4:38, 4Kings 4:42-43, about a hundred sons of the prophets sat before Elisha at Gilgal, and took their meals together. The number at Jericho may have been quite as great; for fifty men of the sons of the prophets went with Elijah and Elisha to the Jordan (comp. 4Kings 2:7 with 4Kings 2:16, 4Kings 2:17). These passages render it very probable that the sons of the prophets also lived in a common house. And this conjecture is raised into a certainty by 4Kings 6:1. In this passage, for example, they are represented as saying to Elisha: "The place where we sit before thee is too strait for us; let us go to the Jordan, and let each one fetch thence a beam, and build ourselves a place to dwell in there." It is true that we might, if necessary, supply לפניך from 4Kings 6:1, after שׁם לשׁבת, "to sit before thee," and so understand the words as merely referring to the erection of a more commodious place of meeting. But if they built it by the Jordan, we can hardly imagine that it was merely to serve as a place of meeting, to which they would have to make pilgrimages from a distance, but can only assume that they intended to live there, and assemble together under the superintendence of a prophet. In all probability, however, only such as were unmarried lived in a common building. Many of them were married, and therefore most likely lived in houses of their own (4Kings 4:1.). We may also certainly assume the same with reference to the unions of prophets in the time of Samuel, even if it is impossible to prove that these unions continued uninterruptedly from the time of Samuel down to the times of Elijah and Elisha. Oehler argues in support of this, "that the historical connection, which can be traced in the influence of prophecy from the time of Samuel forwards, may be most easily explained from the uninterrupted continuance of these supports; and also that the large number of prophets, who must have been already there according to 3Kings 18:13 when Elijah first appeared, points to the existence of such unions as these." But the historical connection in the influence of prophecy, or, in other words, the uninterrupted succession of prophets, was also to be found in the kingdom of Judah both before and after the times of Elijah and Elisha, and down to the Babylonian captivity, without our discovering the slightest trace of any schools of the prophets in that kingdom.
All that can be inferred from 1 Kings 18 is, that the large number of prophets mentioned there (3Kings 18:4 and 3Kings 18:13) were living in the time of Elijah, but not that they were there when he first appeared. The first mission of Elijah to king Ahab (1 Kings 17) took place about three years before the events described in 1 Kings 18, and even this first appearance of the prophet in the presence of the king is not to be regarded as the commencement of his prophetic labours. How long Elijah had laboured before he announced to Ahab the judgment of three years' drought, cannot indeed be decided; but if we consider that he received instructions to call Elisha to be his assistant and successor not very long after this period of judgment had expired (3Kings 19:16.), we may certainly assume that he had laboured in Israel for many years, and may therefore have founded unions of the prophets. In addition, however, to the absence of any allusion to the continuance of these schools of the prophets, there is another thing which seems to preclude the idea that they were perpetuated from the time of Samuel to that of Elijah, viz., the fact that the schools which existed under Elijah and Elisha were only to be found in the kingdom of the ten tribes, and never in that of Judah, where we should certainly expect to find them if they had been handed down from Samuel's time. Moreover, Oehler also acknowledges that "the design of the schools of the prophets, and apparently their constitution, were not the same under Samuel as in the time of Elijah." This is confirmed by the fact, that the members of the prophets' unions which arose under Samuel are never called "sons of the prophets," as those who were under the superintendence of Elijah and Elisha invariably are (see the passages quoted above). Does not this peculiar epithet seem to indicate, that the "sons of the prophets" stood in a much more intimate relation to Elijah and Elisha, as their spiritual fathers, than the הנּביאים חבל or הנּביאים להקת did to Samuel as their president? (1Kings 19:20.) הנּביאים בּני does not mean filii prophetae, i.e., sons who are prophets, as some maintain, though without being able to show that בּני is ever used in this sense, but filii prophetarum, disciples or scholars of the prophets, from which it is very evident that these sons of the prophets stood in a relation of dependence to the prophets (Elijah and Elisha), i.e., of subordination to them, and followed their instructions and admonitions. They received commissions from them, and carried them out (vid., 4Kings 9:1). On the other hand, the expressions חבל and להקה simply point to combinations for common working under the presidency of Samuel, although the words עליהם נצּב certainly show that the direction of these unions, and probably the first impulse to form them, proceeded from Samuel, so that we might also call these societies schools of the prophets.
The opinions entertained with regard to the nature of these unions, and their importance in relation to the development of the kingdom of God in Israel, differ very widely from one another. Whilst some of the fathers (Jerome for example) looked upon them as an Old Testament order of monks; others, such as Tennemann, Meiners, and Winer, compare them to the Pythagorean societies. Kranichfeld supposes that they were free associations, and chose a distinguished prophet like Samuel as their president, in order that they might be able to cement their union the more firmly through his influence, and carry out their vocation with the greater success.
(Note: Compare Jerome (Epist. iv. ad Rustic. Monach. c. 7): "The sons of the prophets, whom we call the monks of the Old Testament, built themselves cells near the streams of the Jordan, and, forsaking the crowded cities, lived on meal and wild herbs." Compare with this his Epist. xiii. ad Paulin, c. 5.)
The truth lies between these two extremes. The latter view, which precludes almost every relation of dependence and community, is not reconcilable with the name "sons of the prophets," or with 1Kings 19:20, where Samuel is said to have stood at the head of the prophesying prophets as עליהם נצּב, and has no support whatever in the Scriptures, but is simply founded upon the views of modern times and our ideas of liberty and equality. The prophets' unions had indeed so far a certain resemblance to the monastic orders of the early church, that the members lived together in the same buildings, and performed certain sacred duties in common; but if we look into the aim and purpose of monasticism, they were the very opposite of those of the prophetic life. The prophets did not wish to withdraw from the tumult of the world into solitude, for the purpose of carrying on a contemplative life of holiness in this retirement from the earthly life and its affairs; but their unions were associations formed for the purpose of mental and spiritual training, that they might exert a more powerful influence upon their contemporaries. They were called into existence by chosen instruments of the Lord, such as Samuel, Elijah, and Elisha, whom the Lord had called to be His prophets, and endowed with a peculiar measure of His Spirit for this particular calling, that they might check the decline of religious life in the nation, and bring back the rebellious "to the law and the testimony." Societies which follow this as their purpose in life, so long as they do not lose sight of it, will only separate and cut themselves off from the external world, so far as the world itself opposes them, and pursues them with hostility and persecution. The name "schools of the prophets" is the one which expresses most fully the character of these associations; only we must not think of them as merely educational institutions, in which the pupils of the prophets received instruction in prophesying or in theological studies.
(Note: Thus the Rabbins regarded them as מדרשׁ בּתּי; and the earlier theologians as colleges, in which, as Vitringa expresses it, "philosophers, or if you please theologians, and candidates or students of theology, assembled for the purpose of devoting themselves assiduously to the study of divinity under the guidance of some one who was well skilled as a teacher;" whilst others regarded them as schools for the training of teachers for the people, and leaders in the worship of God. The English Deists - Morgan for example - regarded them as seats of scientific learning, in which the study of history, rhetoric, poetry, natural science, and moral philosophy was carried on.)
We are not in possession indeed of any minute information concerning their constitution. Prophesying could neither be taught nor communicated by instruction, but was a gift of God which He communicated according to His free will to whomsoever He would. But the communication of this divine gift was by no means an arbitrary thing, but presupposed such a mental and spiritual disposition on the part of the recipient as fitted him to receive it; whilst the exercise of the gift required a thorough acquaintance with the law and the earlier revelations of God, which the schools of the prophets were well adapted to promote. It is therefore justly and generally assumed, that the study of the law and of the history of the divine guidance of Israel formed a leading feature in the occupations of the pupils of the prophets, which also included the cultivation of sacred poetry and music, and united exercises for the promotion of the prophetic inspiration. That the study of the earlier revelations of God was carried on, may be very safely inferred from the fact that from the time of Samuel downwards the writing of sacred history formed an essential part of the prophet's labours, as has been already observed at pp. 8, 9 (translation). The cultivation of sacred music and poetry may be inferred partly from the fact that, according to 1Kings 10:5, musicians walked in front of the prophesying prophets, playing as they went along, and partly also from the fact that sacred music not only received a fresh impulse from David, who stood in a close relation to the association of prophets at Ramah, but was also raised by him into an integral part of public worship. At the same time, music was by no means cultivated merely that the sons of the prophets might employ it in connection with their discourses, but also as means of awakening holy susceptibilities and emotions in the soul, and of lifting up the spirit of God, and so preparing it for the reception of divine revelations (see at 4Kings 3:15). And lastly, we must include among the spiritual exercises prophesying in companies, as at Gibeah (1Kings 10:5) and Ramah (1Kings 19:20).
The outward occasion for the formation of these communities we have to seek for partly in the creative spirit of the prophets Samuel and Elijah, and partly in the circumstances of the times in which they lived. The time of Samuel forms a turning-point in the development of the Old Testament kingdom of God. Shortly after the call of Samuel the judgment fell upon the sanctuary, which had been profaned by the shameful conduct of the priests: the tabernacle lost the ark of the covenant, and ceased in consequence to be the scene of the gracious presence of God in Israel. Thus the task fell upon Samuel, as prophet of the Lord, to found a new house for that religious life which he had kindled, by collecting together into closer communities, those who had been awakened by his word, not only for the promotion of their own faith under his direction, but also for joining with him in the spread of the fear of God and obedience to the law of the Lord among their contemporaries. But just as, in the time of Samuel, it was the fall of the legal sanctuary and priesthood which created the necessity for the founding of schools of the prophets; so in the times of Elijah and Elisha, and in the kingdom of the ten tribes, it was the utter absence of any sanctuary of Jehovah which led these prophets to found societies of prophets, and so furnish the worshippers of Jehovah, who would not bend their knees to Baal, with places and means of edification, as a substitute for what the righteous in the kingdom of Judah possessed in the temple and the Levitical priesthood. But the reasons for the establishment of prophets' schools were not to be found merely in the circumstances of the times. There was a higher reason still, which must not be overlooked in our examination of these unions, and their importance in relation to the theocracy. We may learn from the fact that the disciples of the prophets who were associated together under Samuel are found prophesying (1Kings 10:10; 1Kings 19:20), that they were also seized by the Spirit of God, and that the Divine Spirit which moved them exerted a powerful influence upon all who came into contact with them. Consequently the founding of associations of prophets is to be regarded as an operation of divine grace, which is generally manifested with all the greater might where sin most mightily abounds. As the Lord raised up prophets for His people at the times when apostasy had become great and strong, that they might resist idolatry with almighty power; so did He also create for himself organs of His Spirit in the schools of the prophets, who united with their spiritual fathers in fighting for His honour. It was by no means an accidental circumstance, therefore, that these unions are only met with in the times of Samuel and of the prophets Elijah and Elisha. These times resembled one another in the fact, that in both of them idolatry had gained the upper hand; though, at the same time, there were some respects in which they differed essentially from one another. In the time of Samuel the people did not manifest the same hostility to the prophets as in the time of Elijah. Samuel stood at the head of the nation as judge even during the reign of Saul; and after the rejection of the latter, he still stood so high in authority and esteem, that Saul never ventured to attack the prophets even in his madness. Elijah and Elisha, on the other hand, stood opposed to a royal house which was bent upon making the worship of Baal the leading religion of the kingdom; and they had to contend against priest of calves and prophets of Baal, who could only be compelled by hard strokes to acknowledge the Lord of Sabaoth and His prophets. In the case of the former, what had to be done was to bring the nation to a recognition of its apostasy, to foster the new life which was just awakening, and to remove whatever hindrances might be placed in its way by the monarchy. In the time of the latter, on the contrary, what was needed was "a compact phalanx to stand against the corruption which had penetrated so deeply into the nation." These differences in the times would certainly not be without their influence upon the constitution and operations of the schools of the prophets.
Geneva 1599
So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in (g) Naioth.
(g) Naioth was a school where the word of God was studied, near Ramah.
John Gill
So David fled and escaped,.... Fled from his own house, and escaped falling into the hands of the messengers of Saul, and so of Saul himself:
and came to Samuel to Ramah; the place where Samuel dwelt: to him David chose to come, by whom he had been anointed king, that his faith might be strengthened by him with respect to the kingdom, which might be weakened by what had happened to him; and that he might have some advice and direction from him what he should do, and what course he should take in his present circumstances, and that he might receive some comfort from him under his present troubles:
and told him all that Saul had done to him; how he had spoken to his servants to kill him, had cast a javelin at him himself, and had sent messengers to his house to slay him:
and he and Samuel went and dwelt in Naioth; which was in or near to Ramah, as appears by 1Kings 19:19; which perhaps was a more retired place, and so chosen for the sake of conversation between them, or reckoned a more safe place. Here being a school or college of the prophets, might be a kind of an asylum, and where it might be thought Saul would not attempt to lay hands on David, should he know where he was; for if the Philistines gave no disturbance to the hill of God, and the prophets in it, 1Kings 10:5; it might be reasonably concluded Saul would not; so the Targum paraphrases it, "he and Samuel went and dwelt in the house of doctrine", or in the school, the school of the prophets. R. Abimi the Nothite, or Naiothite, mentioned in the Talmud (i), is supposed (k) to be of this place; it is said (l) to be six miles from Jerusalem to the north.
(i) T. Bab. Sabbat, c. 1. fol. 17. 2. Avodah Zarah, c. 2. fol. 36. 1. (k) Aruch in voce fol. 98. 4. Juchasin, fol. 74. 2. (l) Adrichom, Theatrum T. S. fol. 28. 2.
John Wesley
To Samuel - Both for comfort and direction in his distress; and for safety, supposing that Saul would be ashamed to execute his bloody designs in the presence of so venerable a person as Samuel.
Robert Jamieson, A. R. Fausset and David Brown
DAVID FLEES TO SAMUEL. (1Kings 19:18-23)
David fled, . . . and came to Samuel to Ramah--Samuel was living in great retirement, superintending the school of the prophets, established in the little hamlet of Naioth, in the neighborhood of Ramah. It was a retreat congenial to the mind of David; but Saul, having found out his asylum, sent three successive bodies of men to apprehend him. The character of the place and the influence of the sacred exercises produced such an effect on them that they were incapable of discharging their commission, and were led, by a resistless impulse, to join in singing the praises of God. Saul, in a fit of rage and disappointment, determined to go himself. But, before reaching the spot, his mental susceptibilities were roused even more than his messengers, and he was found, before long, swelling the ranks of the young prophets. This singular change can be ascribed only to the power of Him who can turn the hearts of men even as the rivers of water.
19:1919:19: Ա՛զդ եղեւ Սաւուղայ եւ ասեն. Ահա Դաւիթ ՚ի Նաւաթհռամա՛յ է։
19 Սաւուղին իմաց տուեցին, թէ՝ «Ահա Դաւիթը Ռամայի Նաւաթ բնակավայրում է»:
19 Սաւուղին իմացուցին ու ըսին. «Ահա Դաւիթ Ռամայի Նաւաթին մէջ է»։
Ազդ եղեւ Սաւուղայ եւ ասեն. Ահա Դաւիթ ի Նաւաթ Հռամայ է:

19:19: Ա՛զդ եղեւ Սաւուղայ եւ ասեն. Ահա Դաւիթ ՚ի Նաւաթհռամա՛յ է։
19 Սաւուղին իմաց տուեցին, թէ՝ «Ահա Դաւիթը Ռամայի Նաւաթ բնակավայրում է»:
19 Սաւուղին իմացուցին ու ըսին. «Ահա Դաւիթ Ռամայի Նաւաթին մէջ է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919:19 И донесли Саулу, говоря: вот, Давид в Навафе, в Раме.
19:19 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the Σαουλ σαουλ Saoul; Saul λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am Δαυιδ δαβιδ Dabid; Thavith ἐν εν in Ναυαθ ναυαθ in Ραμα ραμα Ramah
19:19 וַ wa וְ and יֻּגַּ֥ד yyuggˌaḏ נגד report לְ lᵊ לְ to שָׁא֖וּל šāʔˌûl שָׁאוּל Saul לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּ֣ה hinnˈē הִנֵּה behold דָוִ֔ד ḏāwˈiḏ דָּוִד David בְּב *bᵊ בְּ in נָיֹ֖ותנוית *nāyˌôṯ נָיֹות Naioth בָּ bā בְּ in † הַ the רָמָֽה׃ rāmˈā רָמָה Ramah
19:19. nuntiatum est autem Sauli a dicentibus ecce David in Nahioth in RamaAnd it was told Saul by some, saying: Behold David is in Najoth, in Ramatha.
19:19. Then it was reported to Saul by some, saying, “Behold, David is at Naioth, in Ramah.”
19:19. And it was told Saul, saying, Behold, David [is] at Naioth in Ramah.
19. And it was told Saul, saying, Behold, David is at Naioth in Ramah.
19:19 And it was told Saul, saying, Behold, David [is] at Naioth in Ramah:
19:19 И донесли Саулу, говоря: вот, Давид в Навафе, в Раме.
19:19
καὶ και and; even
ἀπηγγέλη απαγγελλω report
τῷ ο the
Σαουλ σαουλ Saoul; Saul
λέγοντες λεγω tell; declare
ἰδοὺ ιδου see!; here I am
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
Ναυαθ ναυαθ in
Ραμα ραμα Ramah
19:19
וַ wa וְ and
יֻּגַּ֥ד yyuggˌaḏ נגד report
לְ lᵊ לְ to
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
לֵ lē לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּ֣ה hinnˈē הִנֵּה behold
דָוִ֔ד ḏāwˈiḏ דָּוִד David
בְּב
*bᵊ בְּ in
נָיֹ֖ותנוית
*nāyˌôṯ נָיֹות Naioth
בָּ bā בְּ in
† הַ the
רָמָֽה׃ rāmˈā רָמָה Ramah
19:19. nuntiatum est autem Sauli a dicentibus ecce David in Nahioth in Rama
And it was told Saul by some, saying: Behold David is in Najoth, in Ramatha.
19:19. Then it was reported to Saul by some, saying, “Behold, David is at Naioth, in Ramah.”
19:19. And it was told Saul, saying, Behold, David [is] at Naioth in Ramah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: В Навафе, в Раме, (см. прим. к 5: ст. X гл.) . "Наваф" переводится обыкновенно как собственное имя и, вероятно, действительно употреблялось как собственное имя; но оно, по всем признакам, заключает в себе нарицательное понятие, соответствующее тому, что у нас называется "общежитием"; некоторые толкователи слово "Наваф" переводят "пастушеский дом, гостиница", а халдейский переводчик - "дом учения". Имея ввиду, что в Навафе был сонм пророков, можно думать, что Наваф был общежитием, питомником, "seminarium'oм" сынов пророческих в Раме Самуиловой (Я. Богородский, "Еврейские цари", с. 92-93, прим.) .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: Sa1 22:9, Sa1 22:10, Sa1 23:19, Sa1 26:1; Pro 29:12
John Gill
And it was told Saul,.... By some officious persons who saw David at Ramah, and observed that he and Samuel went together to Naioth:
saying, behold, David is at Naioth, in Ramah; or near it; according to R. Isaiah, Ramah was the name of a hill, or mountain, so called from its height, and Naioth the name of a place on it; it signifies pastures and pleasant places, as meadows and pastures are; and here in the fields near Ramah was the house of doctrine, as the Targum calls it, or the school of the prophets, being pleasant and retired, and fit for study.
19:2019:20: Եւ առաքեաց Սաւուղ հրեշտակս ունե՛լ զԴաւիթ. եւ տեսին զեկեղեցին մարգարէից մարգարէացելոց. եւ Սամուէլ կա՛յր ՚ի վերայ նոցա. եւ եղեւ ՚ի վերայ հրեշտակացն Սաւուղայ Հոգի՛ Աստուծոյ, եւ մարգարէացան եւ նոքա։
20 Սաւուղը մարդիկ ուղարկեց, որ բռնեն Դաւթին, բայց երբ նրանք տեսան մարգարէութիւն անող մարգարէների ժողովն ու նրանց ղեկավարող Սամուէլին, Աստծու հոգին Սաւուղի մարդկանց վրայ իջաւ, եւ նրանք էլ մարգարէացան:
20 Այն ատեն Սաւուղ մարդիկ ղրկեց որպէս զի Դաւիթը բռնեն ու անոնք մարգարէութիւն ընող մարգարէներուն խումբը եւ անոնց վրայ կեցող Սամուէլը երբ տեսան, Աստուծոյ Հոգին Սաւուղին ղրկած մարդոց վրայ եկաւ ու անոնք ալ մարգարէութիւն ըրին։
Եւ առաքեաց Սաւուղ հրեշտակս ունել զԴաւիթ. եւ տեսին զեկեղեցին մարգարէից մարգարէացելոց, եւ Սամուէլ կայր ի վերայ նոցա. եւ եղեւ ի վերայ հրեշտակացն Սաւուղայ Հոգի Աստուծոյ, եւ մարգարէացան եւ նոքա:

19:20: Եւ առաքեաց Սաւուղ հրեշտակս ունե՛լ զԴաւիթ. եւ տեսին զեկեղեցին մարգարէից մարգարէացելոց. եւ Սամուէլ կա՛յր ՚ի վերայ նոցա. եւ եղեւ ՚ի վերայ հրեշտակացն Սաւուղայ Հոգի՛ Աստուծոյ, եւ մարգարէացան եւ նոքա։
20 Սաւուղը մարդիկ ուղարկեց, որ բռնեն Դաւթին, բայց երբ նրանք տեսան մարգարէութիւն անող մարգարէների ժողովն ու նրանց ղեկավարող Սամուէլին, Աստծու հոգին Սաւուղի մարդկանց վրայ իջաւ, եւ նրանք էլ մարգարէացան:
20 Այն ատեն Սաւուղ մարդիկ ղրկեց որպէս զի Դաւիթը բռնեն ու անոնք մարգարէութիւն ընող մարգարէներուն խումբը եւ անոնց վրայ կեցող Սամուէլը երբ տեսան, Աստուծոյ Հոգին Սաւուղին ղրկած մարդոց վրայ եկաւ ու անոնք ալ մարգարէութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2019:20 И послал Саул слуг взять Давида, и {когда} увидели они сонм пророков пророчествующих и Самуила, начальствующего над ними, то Дух Божий сошел на слуг Саула, и они стали пророчествовать.
19:20 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Σαουλ σαουλ Saoul; Saul ἀγγέλους αγγελος messenger λαβεῖν λαμβανω take; get τὸν ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶδαν οραω view; see τὴν ο the ἐκκλησίαν εκκλησια assembly τῶν ο the προφητῶν προφητης prophet καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil εἱστήκει ιστημι stand; establish καθεστηκὼς καθιστημι establish; appoint ἐπ᾿ επι in; on αὐτῶν αυτος he; him καὶ και and; even ἐγενήθη γινομαι happen; become ἐπὶ επι in; on τοὺς ο the ἀγγέλους αγγελος messenger τοῦ ο the Σαουλ σαουλ Saoul; Saul πνεῦμα πνευμα spirit; wind θεοῦ θεος God καὶ και and; even προφητεύουσιν προφητευω prophesy
19:20 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send שָׁא֣וּל šāʔˈûl שָׁאוּל Saul מַלְאָכִים֮ malʔāḵîm מַלְאָךְ messenger לָ lā לְ to קַ֣חַת qˈaḥaṯ לקח take אֶת־ ʔeṯ- אֵת [object marker] דָּוִד֒ dāwˌiḏ דָּוִד David וַ wa וְ and יַּ֗רְא yyˈar ראה see אֶֽת־ ʔˈeṯ- אֵת [object marker] לַהֲקַ֤ת lahᵃqˈaṯ לַהֲקָה seniors הַ ha הַ the נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet נִבְּאִ֔ים nibbᵊʔˈîm נבא speak as prophet וּ û וְ and שְׁמוּאֵ֕ל šᵊmûʔˈēl שְׁמוּאֵל Samuel עֹמֵ֥ד ʕōmˌēḏ עמד stand נִצָּ֖ב niṣṣˌāv נצב stand עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וַ wa וְ and תְּהִ֞י ttᵊhˈî היה be עַֽל־ ʕˈal- עַל upon מַלְאֲכֵ֤י malʔᵃḵˈê מַלְאָךְ messenger שָׁאוּל֙ šāʔûl שָׁאוּל Saul ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet גַּם־ gam- גַּם even הֵֽמָּה׃ hˈēmmā הֵמָּה they
19:20. misit ergo Saul lictores ut raperent David qui cum vidissent cuneum prophetarum vaticinantium et Samuhel stantem super eos factus est etiam in illis spiritus Domini et prophetare coeperunt etiam ipsiSo Saul sent officers to take David: and when they saw a company of prophets prophesying, and Samuel presiding over them, the Spirit of the Lord came also upon them, and they likewise began to prophesy.
19:20. Therefore, Saul sent officers to seize David. And when they had seen a company of prophets prophesying, with Samuel presiding over them, the Spirit of the Lord also came to them, and they also began to prophesy.
19:20. And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing [as] appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied.
20. And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the spirit of God came upon the messengers of Saul, and they also prophesied;
19:20 And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing [as] appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied:
19:20 И послал Саул слуг взять Давида, и {когда} увидели они сонм пророков пророчествующих и Самуила, начальствующего над ними, то Дух Божий сошел на слуг Саула, и они стали пророчествовать.
19:20
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Σαουλ σαουλ Saoul; Saul
ἀγγέλους αγγελος messenger
λαβεῖν λαμβανω take; get
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶδαν οραω view; see
τὴν ο the
ἐκκλησίαν εκκλησια assembly
τῶν ο the
προφητῶν προφητης prophet
καὶ και and; even
Σαμουηλ σαμουηλ Samouēl; Samoil
εἱστήκει ιστημι stand; establish
καθεστηκὼς καθιστημι establish; appoint
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐπὶ επι in; on
τοὺς ο the
ἀγγέλους αγγελος messenger
τοῦ ο the
Σαουλ σαουλ Saoul; Saul
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
καὶ και and; even
προφητεύουσιν προφητευω prophesy
19:20
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
שָׁא֣וּל šāʔˈûl שָׁאוּל Saul
מַלְאָכִים֮ malʔāḵîm מַלְאָךְ messenger
לָ lā לְ to
קַ֣חַת qˈaḥaṯ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִד֒ dāwˌiḏ דָּוִד David
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
אֶֽת־ ʔˈeṯ- אֵת [object marker]
לַהֲקַ֤ת lahᵃqˈaṯ לַהֲקָה seniors
הַ ha הַ the
נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet
נִבְּאִ֔ים nibbᵊʔˈîm נבא speak as prophet
וּ û וְ and
שְׁמוּאֵ֕ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
עֹמֵ֥ד ʕōmˌēḏ עמד stand
נִצָּ֖ב niṣṣˌāv נצב stand
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
וַ wa וְ and
תְּהִ֞י ttᵊhˈî היה be
עַֽל־ ʕˈal- עַל upon
מַלְאֲכֵ֤י malʔᵃḵˈê מַלְאָךְ messenger
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet
גַּם־ gam- גַּם even
הֵֽמָּה׃ hˈēmmā הֵמָּה they
19:20. misit ergo Saul lictores ut raperent David qui cum vidissent cuneum prophetarum vaticinantium et Samuhel stantem super eos factus est etiam in illis spiritus Domini et prophetare coeperunt etiam ipsi
So Saul sent officers to take David: and when they saw a company of prophets prophesying, and Samuel presiding over them, the Spirit of the Lord came also upon them, and they likewise began to prophesy.
19:20. Therefore, Saul sent officers to seize David. And when they had seen a company of prophets prophesying, with Samuel presiding over them, the Spirit of the Lord also came to them, and they also began to prophesy.
19:20. And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing [as] appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-24: И они стали пророчествовать. См. прим. к X:5. Нет ничего невозможного в том предположении, что посланные взять Давида, всей душой принадлежали несправедливо гонимому победителю филистимлян и, быть может, немало мучились внутри себя, исполняя долг повиновения Саулу. "И вот, они приходят в Раму. Со свойственным еврею чувством благоговения, смешанного со страхом, подходят к таинственному жилищу пророков, и глазам их представляется поразительное зрелище: множество мужей и юношей, с маститым старцем во главе, в торжественной позе, с вдохновленным взором, могучим, но согласным голосом поют возвышенные гимны, прославляющие величие и чудные дела Иеговы. Глубоко пораженные воины невольно останавливаются, вспоминают о деле, за которым пришли, и ими овладевает благоговейный ужас. С поразительной ясностью они видят всю неестественность, всю греховность дела, за которым явились. С сильным волнением они начали сообщать друг другу свои мысли и чувства, прославлять подвиги и благочестие Давида и в конце концов до того воодушевились, что стали вторить, насколько умели, могучему хору пророков" (Я. Богородский, "Еврейские цари", с. 95-96). Обаяние сонма пророков было настолько велико, что его не избежал и сам Саул (23-24: ст., ср. X:10-13).
Adam Clarke: Commentary on the Bible - 1831
19:20: The company of the prophets prophesying - Employed in religious exercises.
Samuel - appointed over them - Being head or president of the school at this place.
The Spirit of God was upon the messengers - They partook of the same influence, and joined in the same exercise; and thus were prevented from seizing David.
1 Kings (1 Samuel) 19:23
Albert Barnes: Notes on the Bible - 1834
19:20: Samuel standing as appointed - Rather, "as Overseer, or leader."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: sent messengers: Sa1 19:11, Sa1 19:14; Joh 7:32, Joh 7:45
when they: Sa1 10:5, Sa1 10:6, Sa1 10:10; Num 11:25, Num 11:26; Joe 2:28; Joh 7:32, Joh 7:45, Joh 7:46-52; Co1 14:3, Co1 14:24, Co1 14:25
Geneva 1599
And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing (h) [as] appointed over them, the Spirit of God was upon the messengers of Saul, and they also (i) prophesied.
(h) Being their chief instructor.
(i) Changed their minds and praised God.
John Gill
And Saul sent messengers to take David,.... Notwithstanding the sacred place he was in, so bent was he upon his destruction:
and when they saw the company of the prophets prophesying; or praising, as the Targum; singing hymns and songs of praise to God, under the inspiration and influence of the Spirit of God, who endited these songs for them, and excited them to sing them; these prophets belonged to the school or college of prophets at Naioth, whom the messengers saw when they came thither, and found them thus employed; or "when he saw" (m), for the word is singular, that is, the chief of the messengers, or everyone of them, so Kimchi:
and Samuel standing as appointed over them; he was president of the college, and he stood to instruct and teach them in the knowledge of divine things: so the Targum,"standing, teaching over them or by them,''and to direct and assist them in singing their songs of praise:
the Spirit of the Lord was upon the messengers of Saul, and they also prophesied: or praised, as the Targum; sung hymns and songs of praise as the prophets did, and were so taken up with these religious exercises, that they forgot, or were inattentive to the business they were sent to do. Ben Gersom thinks they foretold things to come, and so Abarbinel; and particularly that they prophesied that David should rule over all Israel, and that God would not suffer Saul to slay him; and so were indifferent to, and negligent of doing the errand they were sent on, yea, purposely avoided it.
(m) "et vidit", Montanus, Vatablus, Tigurine version; "et vidit quisque vel unusquisque illorum", Junius & Tremellius, Piscator.
John Wesley
Over them - To instruct and direct them in those holy exercises. For though they prophesied by Divine inspiration, yet they were both to prepare themselves for it before hand, and to make good improvement of it afterwards, in both which they needed Samuel's counsel and assistance. And whereas some might falsely pretend to those raptures; or the devil might transform himself into an angel of light, Samuel's presence and judgment was necessary to prevent and to detect such impostures. Besides, Samuel would by his present conjunction with them in those holy exercises, encourage them, and stir up others to the coveting of those gifts, and to the performance of such religious duties. Prophesied - Being inspired by God as Balaam was; that being wrapt up into such an extasy, their minds might be wholly taken off from their design of seizing David.
19:2119:21: Եւ պատմեցա՛ւ Սաւուղայ. եւ յաւե՛լ Սաւուղ առաքել ա՛յլ հրեշտակս. եւ մարգարէացան եւ նոքա։ Եւ յաւել Սաւուղ առաքել ա՛յլ հրեշտակս, եւ մարգարէացա՛ն եւ նոքա[3038]։ [3038] Ոմանք. Եւ պատմեցաւ Սաւուղայ, եւ առաքեաց այլ։
21 Սաւուղին պատմեցին եղելութիւնը, նա այլ մարդկանց ուղարկեց, եւ սրանք եւս մարգարէացան: Սաւուղը կրկին ուրիշ մարդկանց ուղարկեց, սրանք էլ մարգարէացան:
21 Երբ Սաւուղին իմացուցին, ուրիշ մարդիկ ղրկեց։ Անոնք ալ մարգարէութիւն ըրին։ Սաւուղ նորէն երրորդ անգամ մարդիկ ղրկեց։ Անոնք ալ մարգարէութիւն ըրին։
Եւ պատմեցաւ Սաւուղայ. եւ յաւել Սաւուղ առաքել այլ հրեշտակս, եւ մարգարէացան եւ նոքա: Եւ յաւել Սաւուղ առաքել այլ հրեշտակս, եւ մարգարէացան եւ նոքա:

19:21: Եւ պատմեցա՛ւ Սաւուղայ. եւ յաւե՛լ Սաւուղ առաքել ա՛յլ հրեշտակս. եւ մարգարէացան եւ նոքա։ Եւ յաւել Սաւուղ առաքել ա՛յլ հրեշտակս, եւ մարգարէացա՛ն եւ նոքա[3038]։
[3038] Ոմանք. Եւ պատմեցաւ Սաւուղայ, եւ առաքեաց այլ։
21 Սաւուղին պատմեցին եղելութիւնը, նա այլ մարդկանց ուղարկեց, եւ սրանք եւս մարգարէացան: Սաւուղը կրկին ուրիշ մարդկանց ուղարկեց, սրանք էլ մարգարէացան:
21 Երբ Սաւուղին իմացուցին, ուրիշ մարդիկ ղրկեց։ Անոնք ալ մարգարէութիւն ըրին։ Սաւուղ նորէն երրորդ անգամ մարդիկ ղրկեց։ Անոնք ալ մարգարէութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2119:21 Донесли {об этом} Саулу, и он послал других слуг, но и эти стали пророчествовать. Потом послал Саул третьих слуг, и эти стали пророчествовать.
19:21 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the Σαουλ σαουλ Saoul; Saul καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger ἑτέρους ετερος different; alternate καὶ και and; even ἐπροφήτευσαν προφητευω prophesy καὶ και and; even αὐτοί αυτος he; him καὶ και and; even προσέθετο προστιθημι add; continue Σαουλ σαουλ Saoul; Saul ἀποστεῖλαι αποστελλω send off / away ἀγγέλους αγγελος messenger τρίτους τριτος third καὶ και and; even ἐπροφήτευσαν προφητευω prophesy καὶ και and; even αὐτοί αυτος he; him
19:21 וַ wa וְ and יַּגִּ֣דוּ yyaggˈiḏû נגד report לְ lᵊ לְ to שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet גַּם־ gam- גַּם even הֵ֑מָּה hˈēmmā הֵמָּה they וַ wa וְ and יֹּ֣סֶף yyˈōsef יסף add שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger שְׁלִשִׁ֔ים šᵊlišˈîm שְׁלִישִׁי third וַ wa וְ and יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet גַּם־ gam- גַּם even הֵֽמָּה׃ hˈēmmā הֵמָּה they
19:21. quod cum nuntiatum esset Sauli misit alios nuntios prophetaverunt autem et illi et rursum Saul misit tertios nuntios qui et ipsi prophetaveruntAnd when this was told Saul, he sent other messengers: but they also prophesied. And again Saul sent messengers the third time: and they prophesied also. And Saul being exceeding angry,
19:21. And when this was reported to Saul, he sent other messengers. But they also prophesied. And again, Saul sent messengers a third time. And they also prophesied. And Saul, being exceedingly angry,
19:21. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.
21. And when it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied.
19:21 And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also:
19:21 Донесли {об этом} Саулу, и он послал других слуг, но и эти стали пророчествовать. Потом послал Саул третьих слуг, и эти стали пророчествовать.
19:21
καὶ και and; even
ἀπηγγέλη απαγγελλω report
τῷ ο the
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
ἑτέρους ετερος different; alternate
καὶ και and; even
ἐπροφήτευσαν προφητευω prophesy
καὶ και and; even
αὐτοί αυτος he; him
καὶ και and; even
προσέθετο προστιθημι add; continue
Σαουλ σαουλ Saoul; Saul
ἀποστεῖλαι αποστελλω send off / away
ἀγγέλους αγγελος messenger
τρίτους τριτος third
καὶ και and; even
ἐπροφήτευσαν προφητευω prophesy
καὶ και and; even
αὐτοί αυτος he; him
19:21
וַ wa וְ and
יַּגִּ֣דוּ yyaggˈiḏû נגד report
לְ lᵊ לְ to
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet
גַּם־ gam- גַּם even
הֵ֑מָּה hˈēmmā הֵמָּה they
וַ wa וְ and
יֹּ֣סֶף yyˈōsef יסף add
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger
שְׁלִשִׁ֔ים šᵊlišˈîm שְׁלִישִׁי third
וַ wa וְ and
יִּֽתְנַבְּא֖וּ yyˈiṯnabbᵊʔˌû נבא speak as prophet
גַּם־ gam- גַּם even
הֵֽמָּה׃ hˈēmmā הֵמָּה they
19:21. quod cum nuntiatum esset Sauli misit alios nuntios prophetaverunt autem et illi et rursum Saul misit tertios nuntios qui et ipsi prophetaverunt
And when this was told Saul, he sent other messengers: but they also prophesied. And again Saul sent messengers the third time: and they prophesied also. And Saul being exceeding angry,
19:21. And when this was reported to Saul, he sent other messengers. But they also prophesied. And again, Saul sent messengers a third time. And they also prophesied. And Saul, being exceedingly angry,
19:21. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: sent messengers: Kg2 1:9-13; Pro 27:22; Jer 13:23
prophesied also: Joe 2:28
John Gill
And when it was told Saul,.... That the messengers he had sent, instead of seizing on David, were prophesying of him, or however were attending to services of a different nature than what they were sent upon:
he sent other messengers, and they prophesied likewise; when they came to the same place:
and Saul sent messengers again a third time, and they prophesied also; joined the rest in singing praises, or foretelling future events.
19:2219:22: Եւ բարկացա՛ւ սրտմտութեամբ Սաւուղ, եւ գնաց ի՛նքն յԱրիմաթեմ, եւ եկն մինչեւ ՚ի ջրհորն մեծ՝ որ ՚ի Սոկքով, եւ եհա՛րց եւ ասէ. Ո՞ւր է Սամուէլ եւ Դաւիթ։ Եւ ասեն. ՚Ի Նաւաթհռամա՛յ է։
22 Սաւուղը խիստ բարկացաւ, ինքը գնաց Արիմաթէմ ու հասնելով մինչեւ Սոկքովի մեծ ջրհորը՝ հարցրեց. «Ո՞ւր են Սամուէլն ու Դաւիթը»:
22 Այն ատեն ինք ալ Ռամա գնաց ու մինչեւ Սոկքովի մեծ ջրհորը գալով, հարցուց ու ըսաւ. «Սամուէլ ու Դաւիթ ո՞ւր են»։ Եւ մարդ մը ըսաւ. «Ահա անոնք Ռամայի Նաւաթն են»։
Եւ [372]բարկացաւ սրտմտութեամբ Սաւուղ, եւ`` գնաց ինքն յԱրիմաթեմ, եւ եկն մինչեւ ի ջրհորն մեծ որ ի Սոկքով, եւ եհարց եւ ասէ. Ո՞ւր է Սամուէլ եւ Դաւիթ: Եւ ասեն. Ի Նաւաթ Հռամայ է:

19:22: Եւ բարկացա՛ւ սրտմտութեամբ Սաւուղ, եւ գնաց ի՛նքն յԱրիմաթեմ, եւ եկն մինչեւ ՚ի ջրհորն մեծ՝ որ ՚ի Սոկքով, եւ եհա՛րց եւ ասէ. Ո՞ւր է Սամուէլ եւ Դաւիթ։ Եւ ասեն. ՚Ի Նաւաթհռամա՛յ է։
22 Սաւուղը խիստ բարկացաւ, ինքը գնաց Արիմաթէմ ու հասնելով մինչեւ Սոկքովի մեծ ջրհորը՝ հարցրեց. «Ո՞ւր են Սամուէլն ու Դաւիթը»:
22 Այն ատեն ինք ալ Ռամա գնաց ու մինչեւ Սոկքովի մեծ ջրհորը գալով, հարցուց ու ըսաւ. «Սամուէլ ու Դաւիթ ո՞ւր են»։ Եւ մարդ մը ըսաւ. «Ահա անոնք Ռամայի Նաւաթն են»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2219:22 [Разгневавшись,] Саул сам пошел в Раму, и дошел до большого источника, что в Сефе, и спросил, говоря: где Самуил и Давид? И сказали: вот, в Навафе, в Раме.
19:22 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry ὀργῇ οργη passion; temperament Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even αὐτὸς αυτος he; him εἰς εις into; for Αρμαθαιμ αρμαθαιμ and; even ἔρχεται ερχομαι come; go ἕως εως till; until τοῦ ο the φρέατος φρεαρ pit τοῦ ο the ἅλω αλων threshing floor τοῦ ο the ἐν εν in τῷ ο the Σεφι σεφι and; even ἠρώτησεν ερωταω question; request καὶ και and; even εἶπεν επω say; speak ποῦ που.1 where? Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπαν επω say; speak ἰδοὺ ιδου see!; here I am ἐν εν in Ναυαθ ναυαθ in Ραμα ραμα Ramah
19:22 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk גַּם־ gam- גַּם even ה֜וּא hˈû הוּא he הָ hā הַ the רָמָ֗תָה rāmˈāṯā רָמָה Ramah וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come עַד־ ʕaḏ- עַד unto בֹּ֤ור bˈôr בֹּור cistern הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שֶּׂ֔כוּ śśˈeḵû שֶׂכוּ Secu וַ wa וְ and יִּשְׁאַ֣ל yyišʔˈal שׁאל ask וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say אֵיפֹ֥ה ʔêfˌō אֵיפֹה where שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel וְ wᵊ וְ and דָוִ֑ד ḏāwˈiḏ דָּוִד David וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּ֖ה hinnˌē הִנֵּה behold בְּב *bᵊ בְּ in נָיֹ֥ותנוית *nāyˌôṯ נָיֹות Naioth בָּ bā בְּ in † הַ the רָמָֽה׃ rāmˈā רָמָה Ramah
19:22. abiit autem etiam ipse in Ramatha et venit usque ad cisternam magnam quae est in Soccho et interrogavit et dixit in quo loco sunt Samuhel et David dictumque est ei ecce in Nahioth sunt in RamaWent also himself to Ramatha, and came as far as the great cistern, which is in Socho, and he asked, and said: In what place are Samuel and David? And it was told him: Behold they are in Najoth, in Ramatha.
19:22. also went to Ramah himself. And he went as far as the great cistern, which is in Socoh. And he inquired and said, “In which place are Samuel and David?” And it was told to him, “Behold, they are at Naioth, in Ramah.”
19:22. Then went he also to Ramah, and came to a great well that [is] in Sechu: and he asked and said, Where [are] Samuel and David? And [one] said, Behold, [they be] at Naioth in Ramah.
22. Then went he also to Ramah, and came to the great well that is in Secu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah.
19:22 Then went he also to Ramah, and came to a great well that [is] in Sechu: and he asked and said, Where [are] Samuel and David? And [one] said, Behold, [they be] at Naioth in Ramah:
19:22 [Разгневавшись,] Саул сам пошел в Раму, и дошел до большого источника, что в Сефе, и спросил, говоря: где Самуил и Давид? И сказали: вот, в Навафе, в Раме.
19:22
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
ὀργῇ οργη passion; temperament
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
αὐτὸς αυτος he; him
εἰς εις into; for
Αρμαθαιμ αρμαθαιμ and; even
ἔρχεται ερχομαι come; go
ἕως εως till; until
τοῦ ο the
φρέατος φρεαρ pit
τοῦ ο the
ἅλω αλων threshing floor
τοῦ ο the
ἐν εν in
τῷ ο the
Σεφι σεφι and; even
ἠρώτησεν ερωταω question; request
καὶ και and; even
εἶπεν επω say; speak
ποῦ που.1 where?
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπαν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐν εν in
Ναυαθ ναυαθ in
Ραμα ραμα Ramah
19:22
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
גַּם־ gam- גַּם even
ה֜וּא hˈû הוּא he
הָ hā הַ the
רָמָ֗תָה rāmˈāṯā רָמָה Ramah
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
עַד־ ʕaḏ- עַד unto
בֹּ֤ור bˈôr בֹּור cistern
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
† הַ the
שֶּׂ֔כוּ śśˈeḵû שֶׂכוּ Secu
וַ wa וְ and
יִּשְׁאַ֣ל yyišʔˈal שׁאל ask
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
אֵיפֹ֥ה ʔêfˌō אֵיפֹה where
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
וְ wᵊ וְ and
דָוִ֑ד ḏāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּ֖ה hinnˌē הִנֵּה behold
בְּב
*bᵊ בְּ in
נָיֹ֥ותנוית
*nāyˌôṯ נָיֹות Naioth
בָּ bā בְּ in
† הַ the
רָמָֽה׃ rāmˈā רָמָה Ramah
19:22. abiit autem etiam ipse in Ramatha et venit usque ad cisternam magnam quae est in Soccho et interrogavit et dixit in quo loco sunt Samuhel et David dictumque est ei ecce in Nahioth sunt in Rama
Went also himself to Ramatha, and came as far as the great cistern, which is in Socho, and he asked, and said: In what place are Samuel and David? And it was told him: Behold they are in Najoth, in Ramatha.
19:22. also went to Ramah himself. And he went as far as the great cistern, which is in Socoh. And he inquired and said, “In which place are Samuel and David?” And it was told to him, “Behold, they are at Naioth, in Ramah.”
19:22. Then went he also to Ramah, and came to a great well that [is] in Sechu: and he asked and said, Where [are] Samuel and David? And [one] said, Behold, [they be] at Naioth in Ramah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
19:22: To a great well - Some large well-known cistern at Sechu, the site of which is uncertain, which Saul passed on his way from Gibeah to Ramah.
John Gill
Then went he also to Ramah,.... That is, Saul; his messengers not returning to him, when he sent one after another to take David, at length he set out himself from Gibeah to Ramah:
and came to a great well that is in Sechu; which was either the name of a man, the owner of the well, or a place near to which the well was, and is commonly thought to be the same with Shochoh, 1Kings 17:1; at such places there was generally a concourse of people at certain times, to fetch water for the inhabitants of the place, and for the watering of flocks and herds, and so a proper place to stop at, and ask the following questions:
and he asked and said, where are Samuel and David? for his messengers not returning to him, he could not be sure where they now were, though he had heard they were at Naioth:
and one said, behold, they be at Naioth in Ramah; at the house of doctrine, or school in Ramah, as the Targum; thus one at the well replied, in answer to his question, who had seen them go there, or knew they were there.
19:2319:23: Եւ գնա՛ց անտի ՚ի Նաւաթհռամայ. եւ եղեւ ՚ի վերայ նորա Հոգի Աստուծոյ, եւ երթա՛յր երթալով եւ մարգարէանա՛յր, մինչեւ հասանել նմա ՚ի Նաւաթհռամա[3039]։ [3039] Յօրինակին պակասէր. Եւ երթայր երթալով եւ մարգարէա՛՛։ Ոմանք. Եւ գնաց ՚ի Նաւաթ Հռամայ... մինչեւ հասանել նորա ՚ի Նաւաթ Հռա՛՛։
23 Նրան ասացին. «Ռամայի Նաւաթ բնակավայրում»: Նա այնտեղից գնաց Ռամայի Նաւաթ բնակավայրը, Աստծու հոգին իջաւ նրա վրայ, եւ նա ճանապարհը շարունակելով՝ մինչեւ Ռամայի Նաւաթ բնակավայրը հասնելը մարգարէութիւն էր անում:
23 Ուստի Ռամայի Նաւաթը գնաց եւ անոր վրայ ալ Աստուծոյ Հոգին եկաւ ու մինչեւ Ռամայի Նաւաթը հասնիլը ճամբան երթալով մարգարէութիւն կ’ընէր։
Եւ գնաց անտի ի Նաւաթ Հռամայ. եւ եղեւ ի վերայ նորա Հոգի Աստուծոյ, եւ երթայր երթալով եւ մարգարէանայր, մինչեւ հասանել նմա ի Նաւաթ Հռամայ:

19:23: Եւ գնա՛ց անտի ՚ի Նաւաթհռամայ. եւ եղեւ ՚ի վերայ նորա Հոգի Աստուծոյ, եւ երթա՛յր երթալով եւ մարգարէանա՛յր, մինչեւ հասանել նմա ՚ի Նաւաթհռամա[3039]։
[3039] Յօրինակին պակասէր. Եւ երթայր երթալով եւ մարգարէա՛՛։ Ոմանք. Եւ գնաց ՚ի Նաւաթ Հռամայ... մինչեւ հասանել նորա ՚ի Նաւաթ Հռա՛՛։
23 Նրան ասացին. «Ռամայի Նաւաթ բնակավայրում»: Նա այնտեղից գնաց Ռամայի Նաւաթ բնակավայրը, Աստծու հոգին իջաւ նրա վրայ, եւ նա ճանապարհը շարունակելով՝ մինչեւ Ռամայի Նաւաթ բնակավայրը հասնելը մարգարէութիւն էր անում:
23 Ուստի Ռամայի Նաւաթը գնաց եւ անոր վրայ ալ Աստուծոյ Հոգին եկաւ ու մինչեւ Ռամայի Նաւաթը հասնիլը ճամբան երթալով մարգարէութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:2319:23 И пошел он туда в Наваф в Раме, и на него сошел Дух Божий, и он шел и пророчествовал, доколе не пришел в Наваф в Раме.
19:23 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐκεῖθεν εκειθεν from there εἰς εις into; for Ναυαθ ναυαθ in Ραμα ραμα Ramah καὶ και and; even ἐγενήθη γινομαι happen; become καὶ και and; even ἐπ᾿ επι in; on αὐτῷ αυτος he; him πνεῦμα πνευμα spirit; wind θεοῦ θεος God καὶ και and; even ἐπορεύετο πορευομαι travel; go προφητεύων προφητευω prophesy ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go αὐτὸν αυτος he; him εἰς εις into; for Ναυαθ ναυαθ in Ραμα ραμα Ramah
19:23 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk שָׁ֔ם šˈām שָׁם there אֶל־ ʔel- אֶל to נָיֹ֖ותנוית *nāyˌôṯ נָיֹות Naioth בָּ bā בְּ in † הַ the רָמָ֑ה rāmˈā רָמָה Ramah וַ wa וְ and תְּהִי֩ ttᵊhˌî היה be עָלָ֨יו ʕālˌāʸw עַל upon גַּם־ gam- גַּם even ה֜וּא hˈû הוּא he ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk הָלֹוךְ֙ hālôḵ הלך walk וַ wa וְ and יִּתְנַבֵּ֔א yyiṯnabbˈē נבא speak as prophet עַד־ ʕaḏ- עַד unto בֹּאֹ֖ו bōʔˌô בוא come בְּב *bᵊ בְּ in נָיֹ֥ותנוית *nāyˌôṯ נָיֹות Naioth בָּ bā בְּ in † הַ the רָמָֽה׃ rāmˈā רָמָה Ramah
19:23. et abiit in Nahioth in Rama et factus est etiam super eum spiritus Dei et ambulabat ingrediens et prophetabat usque dum veniret in Nahioth in RamaAnd he went to Najoth, in Ramatha, and the Spirit of the Lord came upon him also, and he went on, and prophesied till he came to Najoth, in Ramatha.
19:23. And he went to Naioth, in Ramah, and the Spirit of the Lord came to him also. And he continued on, walking and prophesying, until he arrived at Naioth, in Ramah.
19:23. And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
23. And he went thither to Naioth in Ramah: and the spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
19:23 And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah:
19:23 И пошел он туда в Наваф в Раме, и на него сошел Дух Божий, и он шел и пророчествовал, доколе не пришел в Наваф в Раме.
19:23
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
Ναυαθ ναυαθ in
Ραμα ραμα Ramah
καὶ και and; even
ἐγενήθη γινομαι happen; become
καὶ και and; even
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
προφητεύων προφητευω prophesy
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
αὐτὸν αυτος he; him
εἰς εις into; for
Ναυαθ ναυαθ in
Ραμα ραμα Ramah
19:23
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
שָׁ֔ם šˈām שָׁם there
אֶל־ ʔel- אֶל to
נָיֹ֖ותנוית
*nāyˌôṯ נָיֹות Naioth
בָּ bā בְּ in
† הַ the
רָמָ֑ה rāmˈā רָמָה Ramah
וַ wa וְ and
תְּהִי֩ ttᵊhˌî היה be
עָלָ֨יו ʕālˌāʸw עַל upon
גַּם־ gam- גַּם even
ה֜וּא hˈû הוּא he
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
הָלֹוךְ֙ hālôḵ הלך walk
וַ wa וְ and
יִּתְנַבֵּ֔א yyiṯnabbˈē נבא speak as prophet
עַד־ ʕaḏ- עַד unto
בֹּאֹ֖ו bōʔˌô בוא come
בְּב
*bᵊ בְּ in
נָיֹ֥ותנוית
*nāyˌôṯ נָיֹות Naioth
בָּ bā בְּ in
† הַ the
רָמָֽה׃ rāmˈā רָמָה Ramah
19:23. et abiit in Nahioth in Rama et factus est etiam super eum spiritus Dei et ambulabat ingrediens et prophetabat usque dum veniret in Nahioth in Rama
And he went to Najoth, in Ramatha, and the Spirit of the Lord came upon him also, and he went on, and prophesied till he came to Najoth, in Ramatha.
19:23. And he went to Naioth, in Ramah, and the Spirit of the Lord came to him also. And he continued on, walking and prophesying, until he arrived at Naioth, in Ramah.
19:23. And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:23: He went on, and prophesied - The Divine Spirit seemed to have seized him at the well of Sechu; and he went on from that prophesying - praying, singing praises, etc.; till he came to Naioth.
1 Kings (1 Samuel) 19:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: the Spirit: Sa1 19:20, Sa1 10:10; Num 23:5, Num 24:2; Mat 7:22; Joh 11:51; Co1 13:2
until he came: Pro 16:9, Pro 21:1
Geneva 1599
And he (k) went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah.
(k) With a mind to persecute them.
John Gill
And he went thither to Naioth in Ramah,.... He went on from the well towards the place:
and the Spirit of God was upon him also; as well as upon his messengers; even the spirit of prophecy, as the Targum:
and he went on and prophesied until he came to Naioth in Ramah: in this he differed from his messengers; they did not prophesy till they came to that place, but Saul began to prophesy before he came thither, as he was in his way from the well to it.
John Wesley
The spirit - It came upon him in the way; whereas it came not upon his messengers 'till they came to the place. Hereby God would convince Saul of the vanity of his designs against David, and that in them he fought against God himself.
19:2419:24: Եւ մերկացա՛ւ զհանդերձ իւր ինքնին, եւ մարգարէացա՛ւ առաջի նոցա. եւ անկաւ մերկ զտիւն ողջոյն, եւ զգիշերն ամենայն. վասն այնորիկ ասէին՝ թէ եւ Սաւո՛ւղ ՚ի մարգարէս։
24 Նա հանեց իր զգեստները ու նրանց առջեւ մարգարէանում էր: Ամբողջ գիշեր ու ցերեկ նա մերկ ընկած էր գետնին: Դրա համար են ասում, թէ՝ «Սաւո՞ւղն էլ է մարգարէների մէջ[25]»:[25] 25. Գրաբար բնագրում այս նախադասութիւնը հարցական բնոյթ չունի:
24 Եւ անիկա ալ իր լաթերը հանեց ու Սամուէլին առջեւ ինքն ալ մարգարէութիւն ըրաւ եւ այն բոլոր օրը ու բոլոր գիշերը մերկ ինկաւ գետինը. անոր համար ըսուեցաւ. «Սաւո՞ւղ ալ մարգարէներուն մէջ է»։
Եւ մերկացաւ զհանդերձ իւր ինքնին, եւ մարգարէացաւ առաջի [373]նոցա. եւ անկաւ մերկ զտիւն ողջոյն եւ զգիշերն ամենայն. վասն այնորիկ ասէին թէ` Եւ Սաւո՞ւղ ի մարգարէս:

19:24: Եւ մերկացա՛ւ զհանդերձ իւր ինքնին, եւ մարգարէացա՛ւ առաջի նոցա. եւ անկաւ մերկ զտիւն ողջոյն, եւ զգիշերն ամենայն. վասն այնորիկ ասէին՝ թէ եւ Սաւո՛ւղ ՚ի մարգարէս։
24 Նա հանեց իր զգեստները ու նրանց առջեւ մարգարէանում էր: Ամբողջ գիշեր ու ցերեկ նա մերկ ընկած էր գետնին: Դրա համար են ասում, թէ՝ «Սաւո՞ւղն էլ է մարգարէների մէջ[25]»:
[25] 25. Գրաբար բնագրում այս նախադասութիւնը հարցական բնոյթ չունի:
24 Եւ անիկա ալ իր լաթերը հանեց ու Սամուէլին առջեւ ինքն ալ մարգարէութիւն ըրաւ եւ այն բոլոր օրը ու բոլոր գիշերը մերկ ինկաւ գետինը. անոր համար ըսուեցաւ. «Սաւո՞ւղ ալ մարգարէներուն մէջ է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2419:24 И снял и он одежды свои, и пророчествовал пред Самуилом, и весь день тот и всю ту ночь лежал неодетый; поэтому говорят: >
19:24 καὶ και and; even ἐξεδύσατο εκδυω disrobe; take off τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἐπροφήτευσεν προφητευω prophesy ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him καὶ και and; even ἔπεσεν πιπτω fall γυμνὸς γυμνος naked ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἐκείνην εκεινος that καὶ και and; even ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night διὰ δια through; because of τοῦτο ουτος this; he ἔλεγον λεγω tell; declare εἰ ει if; whether καὶ και and; even Σαουλ σαουλ Saoul; Saul ἐν εν in προφήταις προφητης prophet
19:24 וַ wa וְ and יִּפְשַׁ֨ט yyifšˌaṭ פשׁט strip off גַּם־ gam- גַּם even ה֜וּא hˈû הוּא he בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יִּתְנַבֵּ֤א yyiṯnabbˈē נבא speak as prophet גַם־ ḡam- גַּם even הוּא֙ hû הוּא he לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יִּפֹּ֣ל yyippˈōl נפל fall עָרֹ֔ם ʕārˈōm עָרֹום naked כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say הֲ hᵃ הֲ [interrogative] גַ֥ם ḡˌam גַּם even שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בַּ ba בְּ in † הַ the נְּבִיאִֽם׃ פ nnᵊvîʔˈim . f נָבִיא prophet
19:24. et expoliavit se etiam ipse vestimentis suis et prophetavit cum ceteris coram Samuhel et cecidit nudus tota die illa et nocte unde et exivit proverbium num et Saul inter prophetasAnd he stripped himself also of his garments, and prophesied with the rest before Samuel, and lay down naked all that day and night. This gave occasion to a proverb: What! is Saul too among the prophets?
19:24. And he also took off his garments, and he prophesied with the others before Samuel. And he fell down naked, throughout that day and night. From this, too, is derived the proverb, “Could Saul also be among the prophets?”
19:24. And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, [Is] Saul also among the prophets?
24. And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?
19:24 And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, [Is] Saul also among the prophets:
19:24 И снял и он одежды свои, и пророчествовал пред Самуилом, и весь день тот и всю ту ночь лежал неодетый; поэтому говорят: <<неужели и Саул во пророках?>>
19:24
καὶ και and; even
ἐξεδύσατο εκδυω disrobe; take off
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπροφήτευσεν προφητευω prophesy
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
καὶ και and; even
ἔπεσεν πιπτω fall
γυμνὸς γυμνος naked
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ἐκείνην εκεινος that
καὶ και and; even
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
διὰ δια through; because of
τοῦτο ουτος this; he
ἔλεγον λεγω tell; declare
εἰ ει if; whether
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
ἐν εν in
προφήταις προφητης prophet
19:24
וַ wa וְ and
יִּפְשַׁ֨ט yyifšˌaṭ פשׁט strip off
גַּם־ gam- גַּם even
ה֜וּא hˈû הוּא he
בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יִּתְנַבֵּ֤א yyiṯnabbˈē נבא speak as prophet
גַם־ ḡam- גַּם even
הוּא֙ hû הוּא he
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יִּפֹּ֣ל yyippˈōl נפל fall
עָרֹ֔ם ʕārˈōm עָרֹום naked
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
יֹֽאמְר֔וּ yˈōmᵊrˈû אמר say
הֲ hᵃ הֲ [interrogative]
גַ֥ם ḡˌam גַּם even
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
בַּ ba בְּ in
† הַ the
נְּבִיאִֽם׃ פ nnᵊvîʔˈim . f נָבִיא prophet
19:24. et expoliavit se etiam ipse vestimentis suis et prophetavit cum ceteris coram Samuhel et cecidit nudus tota die illa et nocte unde et exivit proverbium num et Saul inter prophetas
And he stripped himself also of his garments, and prophesied with the rest before Samuel, and lay down naked all that day and night. This gave occasion to a proverb: What! is Saul too among the prophets?
19:24. And he also took off his garments, and he prophesied with the others before Samuel. And he fell down naked, throughout that day and night. From this, too, is derived the proverb, “Could Saul also be among the prophets?”
19:24. And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all that day and all that night. Wherefore they say, [Is] Saul also among the prophets?
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Adam Clarke: Commentary on the Bible - 1831
19:24: He stripped off his clothes - Threw off his royal robes or military dress, retaining only his tunic; and continued so all that day and all that night, uniting with the sons of the prophets in prayers, singing praises, and other religious exercises, which were unusual to kings and warriors; and this gave rise to the saying, Is Saul also among the prophets? By bringing both him and his men thus under a Divine influence, God prevented them from injuring the person of David. See the notes on Sa1 10:6 (note), etc.; and see my sermon on The Christian Prophet and his Work.
Albert Barnes: Notes on the Bible - 1834
19:24: Naked - i. e., without his robe and other outer garments, but only the shirt. Compare the marginal references.
The whole history affords another instance of the protection of God vouchsafed to His servants, which forms so frequent a topic of the Psalms of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: stripped: Sa2 6:14, Sa2 6:20; Isa 20:2; Mic 1:8
lay: Heb. fell, Num 24:4
Is Saul: Sa1 10:10-12; Act 9:21
Next: 1 Kings (1 Samuel) Chapter 20
Geneva 1599
And he stripped off his (l) clothes also, and prophesied before Samuel in like manner, and lay (m) down naked all that day and all that night. Wherefore they say, [Is] Saul also among the prophets?
(l) His kingly apparel.
(m) He humbled himself as others did.
John Gill
And he stripped off his clothes also,.... Not all his clothes, but his upper garments, as men in such circumstances used to do, as the prophets sometimes did, and as it seems his messengers had done; according to Jarchi, R. Isaiah, and others (n), he stripped himself of his royal robes, and put on the habit of the scholars, the disciples, and sons of the prophets:
and prophesied before Samuel in like manner, as the messengers had done, singing such like songs, or foretelling such like things as they did; he and they speaking not of themselves, but as they were moved by the Holy Spirit of prophecy; for such gifts have sometimes been bestowed on men that were destitute of the grace of God, as Balaam, Caiaphas, and others:
and lay down: or "fell down" (o), as persons in an ecstasy or trance: and lay
naked all that day, and all that night; not entirely naked, both without his upper garment or royal robes, or else his armour; so an unarmed man is said to be naked, though otherwise he has his clothes on: thus Gelon having conquered the Carthaginians, and made himself master of all Sicily, went into the forum "naked" (i.e. unarmed), and declared he would restore the government to the citizens, wherefore a naked statue for him was erected in the temple of Juno (p); so Quinctius Cincinnatus was found ploughing naked (q), who cannot be supposed to be without any clothes on him. Jarchi, from Menachem, reports, that he had heard from an Arabian, that the word the Targum makes use of for "naked", signifies, in the Arabic language, one that is furious or mad, as persons in an ecstasy, or under a prophetic spirit, sometimes seemed to be; now Saul was kept and held in such circumstances a whole day and night, that David might have an opportunity of making his escape, and getting at such a distance from him that he could not overtake him:
wherefore they say, is Saul also among the prophets? this became a common saying, a proverbial expression, at least was now revived and observed with admiration; that Saul, who had behaved himself in so ill a manner, as an enemy to so good a man, should be found among the prophets of the Lord, and prophesying as they did.
(n) Vid. Hieron. Trad. Heb. in lib. Reg. fol. 76. G. (o) "et cecidit", V. L. Pagninus, Montanus, "et corruit", Vatablus. (p) Aelian. Var. Hist. l. 6. c. 11. (q) Aurel. Victor. de Vir. Illustr. c. 20.
John Wesley
Lay down - Heb. fell, down upon the earth; for his mind being in an extasy, he had not the use of his senses. God so ordering it, that David might have an opportunity to escape. Naked - That is, stript of his upper garments, as the word naked is often used; and it is here repeated to signify how long he lay in that posture. Day and night - So God kept him as it were in chains, 'till David was got out of his reach. Is Saul - The same proverb which was used before, is here revived, as an evidence of God's wonderful care over David; he made Saul in some sort a prophet, that he mightst make David a king.
Robert Jamieson, A. R. Fausset and David Brown
SAUL PROPHESIES. (1Kings 19:24)
lay down naked--that is, divested of his armor and outer robes--in a state of trance. Thus God, in making the wrath of man to praise Him, preserved the lives of all the prophets, frustrated all the purposes of Saul, and preserved the life of His servant.